DIVINITY SCHOOL 
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im ba DIVINE REVELATION 5 ‘ 


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| _ISTERS, IN THE NORTHERN ae 
ae a ss STATES OF AMERICA. a ae 


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‘CONTENTS. ala i 
idee ‘Dw. Ss. 

‘ i , a r he < oY 
4 SERMONS I & Ih. | ve » 

Phe werey of God, the oy refuge of the humbtea 


Sinner: 


By SAMUBL AUSTIN, D. D. Pastor. of a 
_ Church im Worcester, (Mass.) 


| Bite xyur. 13.——And the publican, sbeniltinn 
afar off, would not lift up so much as. his eyes. 
unto heaven, but smote upon.his breast, say-. 
ing, God he merciftl to me a sinner. 


Page 7 


SERMON III. 
The Gospel a savour of life, or a savour of death. 


By ALVAN HYDE, A. M, Pastor of the 
Church in Lee, (Mass.) 


u Cor. m 15,. 16.——-For we are unto. God: a 
sweet savour of Christ, inthem that are say-. 
ed, andin them that perish. To the one we 
are the savour of death unto death, and to the 
other the-sayour-of life unto. life.. 


Page 37: 


SERMON fv. 
Salvation in none but Jesus Chrisé. 
; JACOB CATLIN, A. M. Pastor of the 


Ret Charch of Christ in New-Marlbor ‘ough, | 
(Mass. ) 


Acts 1v. 12,.——Neither is co salvavalie § m any 


other. a 
Page 63 


The Scripture doctrine of Election, 
nation to Eternal life. ae 


oy J ON ATHAN MILLER, A 
the Church of Christ? in Burlin 


Ephesians 1. 4,5, Os —Accordin 
chosen us in hitk! before the 
world, that we should be: holy, - 
_ blame before him in love; Hay: 
_ nated us unto the adept of chile 


pleasure of his will ; ‘to the rack 
of his grace, wherein he sled eae 
ed i in the beloved. .- | 


SERMON VI r 
ae Uneoniitionn 4 ae ic 


Titus nx, 5.——Not ie Me a 2 
which we have done, but ace ord 
mercy he saved us, by the washing — f regen. 
eration and renewing sh the bg be - Sak: 


SERMON vil. 
The Aska conduct, and neo 
iy , wicked, 


By CHAUNCEY LE 


Proverbs Xxvin. 13.——He an ond 
sins, shall not prosper. em 


“CONTENTS. <7 


| SERMONS VI & IX. 
God glorified in the origin and disposal of moral 


di evil. 


/ By DAVID PORTER, D.D. Pastor of the 
» Presbyterian Chureh ia Catskill, CN. Y.) ef) 


- Psalm vxxvi. 10.—Surely the wrath of man 
shall praise thee; the remainder of wrath | 
shalt thou restrain. nyt Wise 
oy see Page 127 


SERMON X._ 
God a Rewarder. i 
By SAMUEL WORCESTER, D. D. Pastor of 
a Church in Salem, (Mass.) 
Hebrews x1. 6.——For he that cometh to God 
| must believe thathe is, andthat he is a re- 
warder of them that diligently seek him. | 
Page 161 


SERMON XI. 
Vindictive Justice Amiable. 


' By AZEL BACKUS, D. D. Pastor of the 
| Church in Bethlem, (Conn.) 


Isaiah xiyu. 3.——I will take vengeance, and I 
will not meet thee asa man. > 
Page 195 | 
SERMON XII. . 
_ Eleetion the foundation of Obedience. - 


By HOLLAND WEEKS, A. M. Pastor of the 
Congregational Chureh in Pittsford, (Ver.) 
Romans x1. 5. ‘Even so then, at this present 
time also, there is a remnant, according to 
the election of grace. Page 209 


: aoe LYMAN BEECHER, A. M. Pa 
- First Congregational Church i in Lit 


“Matthew v1. 10. Thy. will be der 

as itis in Heaven. ig 

2 SERMON XIV, ~ 

. BS God, a God of Order. 
By JOSEPH W, CROSSMAN, Salis ry, (C 

For God is net the author of 


1 Cor. xy. 33. 
confusion, but of peace, as in. all churches of 
the saints. . ; NR. 362 : 
SERMON XV, 


Mankind distinguished by hating sane Go 


By SETH WILLISTON, Pastor of the 
byterian Church in Durham, sho" O); : 


Exod. xx. 5, 6. 
a jealous God, deities chet iniquity ty 0 ee € ng 
thers upon the children, unto the tl y rd a 
fourth generation of them that hate me ; 

 shewing mercy unto thousands - of 1 ig 
love me, and keep my “anne 


SERMON XVI. 


The unBeLier of gospel sinners a 1 mai 
tonishment. 


Church in Leno, (Mae adie 


And he marveled can se of 


Jdark ¥ I. 6. 
their unbelief, 


SERMON 1. 


ay. 


Me mercy of God, the igkag refuge of the Ture 
bled Sinner. ; 


‘ SAMUEL AUSTIN, D. D. 


PASTOR OF A CHURGH IN WORCESTER, MASSACKUSETTS: 


== 


Luke xvii. 13. 
find ‘the Publican, standing afar off, AN iat 
(Gift up so much as his eyes unto heaven, but 
smote upon his breast, “saying, God be merciful 
tome a sinner. 


Tats, as you will recollect, is a part of 
“the parable ofthe Pharisee and Publican. The — 
main design of the parable evidently was, to in- 
struct us into the very different and even oppo- | 
_ site natures of pride and humility ; and to show 
to what contrary destinations, in the govern- 
ment of God, they univ ersally lead. ‘The Phar- 
“see is presented to us in contrast to the Publi- 
can, as inflated with pride, and addressing the 
Divine Majesty'in'a very offensive manner. He 
‘is designed undoubtedly to representto us what ~ 
“man is, by nature, and especially while unawa- 
~ ‘kened and unconvinced. The'Publican, who is — 
"opposed to him, and addresses the sd of 


eats yi senwon BY) 


heaven acceptably, is designed ii 
us what manis, by grace. His m 
perfectly with the language he use 
tures not so much as to lift up his ey 
yen, but smites upon his breast, sa 
be merciful to me a’sinner.? Thes ) WOrC 
press the views entertained, and the mi 
ings possessed, by every gracious sol 
person in whom the Holy Spirit, has roduc 
saving humility. They teach us, that as 
a person becomes a subjectof genuine hw : 
=y his only refuge is the merey of God. The 4 
words then, warrant me to lay” down this doe. | 
trite :) —. cursuee 
The mercy of God is the only refage: of ‘the 
humbled sinner. c 
That this doctrine may be set fhiehy, poh us, 
T will adopt the following method of discourse. . 
1. Consider in what point of light we are to’ 
view the mercy of God, as it is displayed i 
Gospel, and is the rbtidne of the bataliis tigger. 
2. What fs essentially implied in taking Te- — 
fuge in God's mercy as the humbled sinner does. 
3. Why there is‘no other refuge in the view = 
of the sinner who is brought to possess 
mility ; and 1iF ne 
4. The safety of humbly taking: refi 
mercy of God as it is display ved in the | rospel. — 
1. Then let us consider in what poit t of high 
we are to view the mercy of God as itis displa 
in the Gospel, and is the refuge of the humbled 
sinner, There is here an essential error: in the 
minds of many persons, which itis of grea ti 
portance to have corrected. They have’ 
ken apprehensions of the i merey. of G od. 
@ause they eset, it, they thin 


res gras ge Sar 
fe 


paitone acente. ne be Be Bh 


trast? it, ii they cipprone of i it, and that it is 
~ amebjeet of delightful contemplation to them. 
‘They do not goto the Gospel for information re- 


‘such notions of itas are agreeable to their selfish. 
feelings, and then pervert the Seripture so as to 
make it accord te these notions. ‘They view it 

as being much at agreement with their sinful- 
mess, asin a. measure acquiescingin it, and ta- 
‘king sides with them; against the penalty ef the 
law, and the sterner attribute of justice. They 
get them ideas rather from its provisions and in- 
vitations, than from its operations and cfleets. 
“There is nothing more certain than that the car- 
nal minds as hostile tothe merey of Ged, pro 
perly understood, as it is to any other attri Sbuiti 
of his nature. We are to consider the Publican 
asan informed and enlightened man. “His ideas 

of the mercy of God. are upon the plan of the 
Bible, and he makes 1 his refuge as it is there 
‘displayed. Let us draw our. once of it 
from the same source. 

A. The mercy of God as it is displayed in 
the Gospel is much, perhaps precisely, the same 
with his grace. and is the peculiar character of 
that salvation of which every redeemed sinner is — 
a subject. Some have made a distinction be- 
‘tween merey and grace, supposing that mercy 
I Piotireusphates the creature towards whom it is 
‘exercised rather as a subject of calamity and dis- 
‘tress ; but that grace has respect to the crea- 
“ture rather as asubject of guilt. But it does 
not appear that there is. any foundation for this 
» distinction in the representations and doctrines 

of the Gospel, or in the economy ef salvation. 
Tt is true that merey may -be exercised. cat a one 
. 2 ‘ 


Specting the merey of God. They first form 


oS SP aie “ber gaat tthe Fen ‘ 
<i 4 SERMON RY aa 


Tar towards Aaa merely i in vi 
ing overwhelmed i in some calamity, 
the same thing with pity, compassior 
~eence. It does. not in this ease _ 
 himas guilty and illdeserving. B 
follow that the mercy of God, as “it is 3 
towards | sinners, 1s sisson fi 
grace. It might be, if it could contem late them — 
as without guilt, ‘and merely ina necessitous and 
calamitous situation ; and if it operat ed merely | 
to relieve from this situation. But it ‘onipiotis at, 
does not in fact contemplate them’ in this light. 
They are guilty, and all their calamities are the 
fruit. of their sinfulness and inseparable from it. 
‘The mercy of God contemplates them as guilty. 
It treats them as being so, and as. sevtlvtae ay grace | 
is the character of that salvation which the Gos-- 
pel sets before us. The same views, therefore, : 
are given us of it in the scripture. ‘The same 
: things i in substance are said of it. Are we told, 
_« By grace ye are saved through faith, ‘and that j 
not of yourselves, it is the gift of God,” we are 
also told, “ For he saith be Moses, Eowall? havo | 
mercy on whom J will have merey, and. rT ig | 
have compassion on whom 1 will have compas-— 
sion. So then it is not of him who i nor of 


tess on = 


“cy.” Are the saved a remnant debi ing t 
‘election of grace ? They are also vessels of mer 
€Y, prepared unto glory. Are ‘they said 1 to be. 
justified freely. through grace 2. It is also prom-. 
ised, “I will be mereiful to. their cunrighteous- 
ness, and their sins and iniquities will I remem- 
Dberno more.” Ts it said, “And if by grace it 
is no more of works,” contrasting the prm ciple. 

ef salvation with the works of the law ? It is also 


4 
4 
i 


SAMUBL AUSTIN. oe u 


aniagil <i But after that the kindness pie fou of 
Gone Saviour towards man appeared ; not by - 
works of righteousness which we have done; but 
according to his mercy he saved us, by the wash. 
ing of regeneration, and renewing of the Moly | 
Ghost.” These passages war ralit the conclu. — 
sion that the mer cy of God, as it is displayed in 
the Gospel, and is the refuge of the humbled 
sinner, is substantially the same with grace, and 
is the grand descriptive character of that salva- 
tion which is effected by the atonement and 
power of Jesus Christ. Ther ‘efore, whatever may 
be said of the grace of God, ‘may be said of his 
mercy. | Of course a far ther account may be giv- | 
en of it in the following particulars. 
» 2. Itis preventing mercy, i. e. it finds out 
and fastens upon the object of it, before he has 
_ any disposition to take refuge in it, when he is 
in a state of total apostacy and rebellion, revolt- 
ing more and more, going farther and farther 
from God ; adding sin to sin, rejecting his coun- 
sels, and despising his reproofs, drinking in ini- 
quity like water, rejecting God’s government, 
saying, in the pride and impiety of his heart, 
Depart from me, for I desire not the knowledge 
of thy ways. This is the moral state of tlie sin- 
ner when mercy finds him. ‘The merey of God 
arrests him in his bold career, It awakens him. 
It convinces him. It savingly enlightens him. 
Tt changes his heart. It fills him with self-re- 
nunciation and self-abhorrence. It puts into his 
heart the disposition to ery, “ God be merciful 
tomea sinner.” The sinner does not first, of 
himself, begin to think, reform, vinciouely. re- 
solve, sud prepare himself to be an object of 
God's merey. The mercy of God. Larak not 


ree *y in? : ae ot 
wt f : 


i eee 
Hh ‘s 


re merely: follaw. saath a apades in i 
per. Ttis preventing merey. 
and is the cause of the moral and 
in which the sinner breaks off hi 
3 eens poe | and his Pilg su tee 


“aah of God's mercy, says, ip 
them that sought me not. I was n 
fest unto them that asked not after m 
it is said by the Psalmist, “ Thy} people 
willing in the day of thy power.” 
fort of his Church the Lord was” 
mise: with hi to sinners 9 eaude 


‘thy Ly. seed f from the. fy a oa 
the west. Twill.say to the north 
tothe south, Keep not back. « I wall 
sons from far, and my daughters from T 
of the ‘earth : even every one that is called y 0 iy 
“mame, ie T have ereated him for ry. 
haye formed him, yea I have + made Bs 
the mercy of God were net preyenting mercy, 
sinner would be saved. For, as fallen 
mankind are disposed only to deny, t 
contemn and to ferget God. 9 
3. The mercy of God is sover 
itis extended to some, in distinetis 
It must be sovereign, if it is pr 
and is not extended equally to ne 
_preventing merey, has been prove ‘inh 
notextended equally to all is: demonstr 
dent from fact, and from plain declar; 
scripture. Those to whom mercy. is. e3 
haye a peculiar character distinguishin 
from other sinners, They. are” nessels 


~~ 


SAMUEL AUSTIN. 13 


ae # unto glory ; prepared unto glory, how 
pared ? ‘Khe seripture informs us. The 
“Beart ofstone is taken away and the heart of flesh 
| | given. TL hey have. the love of God shed 
|. abroad.in their hearts by the Holy Ghost which 
_ isgiyen unto them. They bring to God the 
sacrifice of a broken and a contrite. heart: They 
| have that holiness without which no man shall 
 jsee the Lord. . But is this the case with all men? 
Deok round and see. Come home to your own 

_ hearts and.examine. Sacha spiritual prepared- 
ness for celery is so far from existing inall men, 

; that thereare but few who believe it exists in ¢ any. 
In, agreement with fact then, are plain declara- 
“tions of scripture which set forth the mercy of 
God to us as.absolutely sovereign. “I willhave 
merey on whom J will have mercy, and compas- 
sion on whom I will have compassion.” 'There- 
fore hé hath mercy on whom he will have mercy, 
and whom he will he hardeneth. “TI tell you of 
a truth,” said Jesus to the citizens of N azareth, 
“Many widows were in Israel in the days of 
Elias, when the heaven was shut up three 
years and six months, when great famine was 
throughout all the land. But unto none of them 
was Elias sent, save untoSarepta, acity of Zidon, 
unto a woman that was a widow. And many 
_ lepers were in Israel, in the days of Hliseus the 
| prophet, and none of them was cleansed, save 
_ Naaman. the Syrian.” See how. appropriate to _ 
God’s chosen ‘people, and how sovereignly his 
 Thercy is operating in their salvation, and in ‘the 
- destruction of their enemies, as celebrated. by 
the Psalmist. “To him that smote Egypt in 
_ their first-born, for his mercy endureth forever: : 
and rouse out Israel from among them, for his 


t4 & SERMON BY” 


ah 
a % 
¢ ¥ 


mercy endureth forever: with a strong | 
and with a stretched out arm, for h ; mercy q 
endureth forever. To him which divided the red q 
seainto parts, for his mercy endureth forever: 7 
and made Israel to pass through the midst of it, 
for his mercy endureth forever: but overthrew } 
Pharaoh and his host in the Red > Soups 
mercy endureth forever. To him who smote 4 
great kings, for his mercy endureth forever: a 
and slew famous kings, for his merey endureth 7 
forever: Sihon king of the Amorites, for his 
mercy endureth forever : and Og the k dl 
Hiashan, for his merey endureth” Soneielbe st aii 
gave this land for an heritage, even an‘ heritage 
unto Israel, for his mercy endureth forever: 
who hath rdlnnaerne us in our lowe 
hath redeemed us from eur enemies, for 
pata endureth forever.” Pa ON RAR 
The mercy of God is eternal.” Thus the 
Psalmist tells us expressly. “ His merey is from. ‘ 
everlasting to everlasting to them thatfearhim.* | 
Its effects are in time, nit could never have | 
hadabeginning. It existed in p 
creation rose into being. In this view rthe A pos- 
tle says, “To the intent that now unto the 


4) 


tii Me 


principalities and powers in heavenly ery i 
might be known, by the Church, the manifo 
wisdom of God, according to the etendal gi urpe 
which he purposed in Christ Jesus our Le 
He is ofone mind without the least variablenes 
or shadow of turning. In the quota tior ) ju 
made from the 136th Psalm, his merey is” celé- 
brated as enduring forever. The mercy of G 
is the original and eternal fountain whence al 
biessings ofsalvation have flowed down tosinner 
kt is a reek of eenfidence. Itis an adequate 


SAMUEL AUSTIN: 15 


foundation for the settled and secure hope of man. 
| sis that which makes the glorious and precious 
- game of God a strong tower, into which the 
righteous run and are safe. 
5. ‘Themercy of God is renewing, sanctify- 
ing, perdoning, and glorifying mercy. It is 
renewing. ‘This ideahas been brought into view 
as part of the illustration of God’s mercy, as 
reventing and sovereign. But it deserves a 
istinct notice. For unbeliefis so wilfully blind 
to the plainest instructions of the Gospel, and 
so strongly prone to pervert every thing belong- 
ing to it, that line must be added to line, and 
precept to precept. Here I refer you again toa 
passage which has been quoted from Paul’s 
Epistle to Titus. “Not by works of righteous- 
ness which we have done, but according to his 
mercy he saved us, by the washing of regenera- 
tion and the renewing of the Holy Ghost, which 
he shed onus abundantly through Jesus Christ 
our Saviour.” Please to notice the language. 
It is yery intelligible and express. “ By the 
washing of regeneration, and renewing of thé 
Holy Ghost.” What, imagine you, this can 
mean but a spiritual renovation, a change of the 
heart? Isit water baptism? What! does that 
saye? Is thatthe renewing of the Holy Ghost ? 
Is the application of water in the right of baptism 
the shedding down abundantly of the Holy 
Ghost? Let scripture be the interpreter of 
scripture, and beware how you reject its author- 
ity. This renovation is spiritual, and respects 
the inner man of the heart. For thus God 
promises by the prophet Ezekiel. “A new 
heart also will I give you, anda new spirit alse 
will I put within you, and FE will take away the . 


46 ‘A SERMON BY 


stony heart out of your flesh, and E) 
an heart of flesh, and I will | it 1 
in you, and cause you to walk in 
and ye shall keep my teu 
‘Can: any words be plainer than 
not the passage very plainly teach 
Seige insisted on in the Gasp 


mubfoct, is spiritual, and thier 
heart ? In what other way, I pray 
who are dead in trespasses and si 
ed? How otherways can they be 
sin, and alive unto righteousness 
ways, from being enemies shall't 
ciled, soas to be properly denon 
How otherways can they be saved. 
sy in all their outward worship ? Howe 
shall they bring to God the sae 
spirit? How otherways shall they be « 
of the world, and be Israelites indeed 
isho guile ? “How otherways shall the 
salvation of the Gospel begin to take 
them? How otherways shall their e 
correspond with the striking figuratiy 
of scripture in reference to the subjee 
brought out of darkness into God? 
light ? Depend on it, then, you | 
inadequate and erroneous views of th 
God, asit ts displayed in the gosp 
not adinit, nay if you do not Know 2 
ly, that itis renoyating mercy. 
At is sanctify ying mercy. The 
yation in which salvation begins, 
God carries on in a course of progress 
fication, till it is compleated,> til 
pollution is cleansed away, and~ 


ee 


“SAMUEL. AUSTIN. | Sui v7 


aes, ieouhies ake even as 2 God is holy, fad bh 
rfect as he is perfect. It brings to Christ, | 
and he who is brought to Christ, by a spiritual 
enovation, and a genuine faith, can never per-_ 


but of those who believe to the saving of the soul. _ 
Mercy is gloriously efficacious to. “work out a 
; _ perfect deliverance. . : 
The mercy of God is pardoning mercy. It 
freely forgives for Jesus sake the most enormous 
and the greatest multitude of sins. It erases _ 
' from the book of divine account every transgres- 
sion of the humble sianer.. “ Whom he called 
them he also justified.” —“Come now and let us 
reason together, saith the: Lord ; though your 
sius. be as scarlet they shall be as. echiie as SROW :~ 
though they be red like crimson they shall be as 
wool.- —Thus saith the high and lofty one that 
inhabiteth eternity, whose name is holy, 1 dwell 
in the highs and holy place, with him also thatis 
ofa contrite and humble spirit, to revive the 
‘spirit of the humble : and to revive the heart of the | 
contrite one”—“ There is therefore now no con-— 


walk not after the flesh, but after the spirit. 
- Hence the Apostle exultingly says, “ Being 
| therefore justified by faith we have peace with’ 
i ‘God, and rejoice in hope ofthe glery of God.” 
‘The riches of God’s mercy, as pardoning mercy, 
aré ina yery moving manner indeed set forth 


= Bat. 


when he was yet a great way off his father saw 
him, and had compassion, and ran, and fell on. 
his neck and kissed him.. And the. son. a 
unto him, Father, sa have ent ag ainst heave en 


’ ish, neither can any pluck him out of his hands. a : 
He is not of those who draw back unto perdition; 


- demnation to them that are in Christ J esus, who — 


to usin the parable of the prodigal son.“ But |. 


i 


“a8 A SERMON tC 


sand in thy sipht. and am no. 
‘called thy son. But. the Fa 
‘servants, bring forth the best 1 ro 
him, and put a ring on his ha 
his feet, and bring hither the fatte 
us eat and be merry ; for this my ‘sor 
butis alive again, was lost but is { fo und, 
Finally, the mercy of Go@1s gl 
ey. It is not satisfied with ren wing 
ing, pardoning, and bearing we 
wings, during the whole time that 
‘the ‘object of it. is put to the tri 
him by an honorable, spiritual victor 
his spiritual enemies, but it eleyates i: 
elory in heaven. Here merey sets be 
‘glorious hope, most gladdening p OS Pt 
stimulate our Zeal, and arm us witl patie 
enduring for a witile the contradiction 
‘against eurselyes, “Now we “kn ow 
things work together for good to _ them 
“God, to them who are the called 
his purpose. For whom he did forekno 
did predestinate to be conformed to thi 
this Sen. Moreover, whom he did. pr aC 
them he also called, and whom e ca 
he also justified, oul whom he justifiec 
he also glorified.” Standing upon ¢l 
ble rock, the immutable, sovereign, 
sanctifying, justifying, and. glor 
ey of God, Paul, though he 
estimate heen. es chief | of * 
“What shall we then say to th 
Ged be for us who can be against us 
ou ared not his own 50D, but delive 


eS us ‘all fone 2? Tam perstiad 


SAMUEL Ee , . is 


ther eath, nor ait nor eek nor principalities 
norpower, nor things present, nor things to” 
come, nor height, nor depth, nor any other 

ature shall be able to separate us from the 
disc of God which i is in Christ Jesus our Lord.” ” 
ts pores 
fa To show what is essentially implied in 
kid refuge in God’s mercy, as the hambled 
_ sinner does. I may properly comprise all that 
' it is necessary for me to say, upon this part of 
my subject, under three particulars. 
1. Stimplies in it utter despair of relief and 
_galyation from any other source. An utter 
‘ relinquishment of all hope, but in the mercy of 
Sod, we see in the Publican. He is without vir- 
fue, recommendation and righteousness. He is 
sinking down to eternal misery. He feels, that 
if God’s holy law is executed against him, if 
God put judgment to the line and righteousness 
tothe plummet, he must go to hell. He is 
avretched and poor and miserable and blind and 
naked. No eye of a creature can effectually 
pity him.’ No creature-arm can save hin. 
This is precisely the case with every human 
_ being. There is not the least source of hope 
for any one in himself, nor in ‘a fellow-ereature, 
‘in means, endeavors, or prayers. Other founda- 
tion can no man lay than that ts Jaid. The 
| mercy of God, as it is displayed in the Gospel, 
and glorified in his Son Jesus Christ, is the 
narrow way in which only any of us can get to 
_ heaven. This every one sees and deeply feels, 
“who takes refuge in his mercy. 

(2. ae implies _ ‘cordial reconciliation to’ the 
‘mercy “of God. “That pride of heart, which lifts. 
ee crow 2 es afell and Shen acknowledg. 


Sint ft (bats ? 


26 & SERMON BY” 


ment of his aaaeectsclon of the & e} 
criminality and his desert of etern 2 si 
above being forever indebted to'th he 
God for an escape from hell and an. admi 
into heaven ; is slain. His proud enmity t “4 
mercy of God, of which he was a subject, is ‘sub- 
dued. It is now amiable, glorious and ’ precious 3 
in his eyes. Heis cheered with the doctrine of 
mercy. He comes to the merey of God’ believ- 
ing that itis as rich, as abundant in its previs- | 
ions and blessings, a assure a. foundation of G 
hope as it “is represented to be in the Gospel. | 
He is comforted in the thought that the mercy 7 
of God can be glorified in the view of. all intel. ) 
ligent creatures in his salvation. ~ ~~ q 
at It implies a sincere or hearty desire for’ all: 
that spiritual good, which the merey of God se- | 
cures to those who take refuge init : -a desire to. q 
be washed in the atoning blood of Christ, to-re- | 
ceive the forgiveness of sins, to be sanctified, @ 
to be kept from the evil that is im the’ world, to to | 
be made holy even as Godis holy, to be joined. § 
to the friends of God, to be spiritually prepared : 
for the holy blessedness of heaven, and. toibe 7 
brought to the perfect, unending en yynent. of! 
it. This is not the sincere, hearty: Neate oftany, | 
unhumbled sinner. He does not wish to, ‘be 7 
sanctified. He does not wish to be forgiven. He 7 
does not wish to be an inhabitant: of.a holy: hea- q 
ven. He therefore does not make th em i, 
of God his refuge. The humbled sinner, who: | 
takes refuge in God’s mercy, has such desires. | 
They are the strongest desires ofhis heart. . Be. 
longs to be holy. He hungers and thirsts aft 
righteousness. He pants after God.) | 
morally like God, and toenjoy him witho 


SAMUEL AUSTIN. . 21 


is the blessedness towhich he aspires. These 
are the essential things implied in taking refuge 
in the mercy of God as the humbled sinner does. 


a (aa va Lea 


The mercy of God, he. only refuse i the hum. * 
bled Sinner. 


A SERMON, 
BY 
SAMUEL AUSTIN, D. D. 


RASTOR OF A GHURGH IN WORCESTER, MASSACHUSETTS- 


= 
e 


; Luke xvur. 13. foe 

| Jud the Publican, standing afar off, ould: not 
) ‘lift up so much as his eyes unto heaven, but 
smote upon his breast, saying, God he merciful 
to me a sinner. : 


1. AM, in the next place, to shew why 
there is no other refuge but the mercy of God in 
| the view of the sinner who is brought to possess _ 
| true humility. The reasons which I shall as-— 
_ sign, and which appear to me the proper rea- 
- sons, are two. ‘The first is, that he is a tho-— 
| roughly convinced sinner. The appropriation of _ 
the character of sinner by the Publican, suppo- 
| © seshim to be effectually conyinced. He was _ 
| brought to ajust knowledge of the ‘plague of his 
|  ownheart, The enmity ‘of his heart to the holy 
| Majesty of the universe, to all goodness and 
Nis righteousness and truth, the ier — Kal ahs mee 


“24 4 SERMON BY 


ous dispositions of his heart, ibid i i 
ous and destructive direction of all hi e 
were clearly set before his mind. Hes 4 
selfito be just what tho scripture: hee eve. 
ry_man to be, altogether gone astray, bent on © 
iniquity, a rebel, ina state of warfare with his © 
Maker and J udge, Conscience was his aéeuser. 
Tt judged and condemned him. He was guilty, 
infinitely guilty, in his owneyes. He was ‘exposed ) 
to the righteous indignation of God. e was 
without apology, and as a criminal in ie hands \ 
of God’s sovereignty. Conviction. alway; 8. _pre- * 
cedes trué humility, and is the ground. of it. He y 
who is unconvinced is unhumbled. He does not | 
take refuge in the mercy ef God. He does not 
feel his perishing need of being made an object of 
mercy. He is ignorant of his own heart, of his i in- | 
finite abominations, of his utter unworthiness: and 8 
etestibleness before God, of thei immensity: of his” 4 
guilt. He is blind to she infinite demerit ‘of si sin. — 
He is insensible tothe alarming fact, t dat he is 7 
under the curse of God’s law, and every. moment. } 
exposed to sink down to eternal burnings. 
feels that there is nothing yery als 
situation. The language of his - a 
practice is, Fam rich and increased i goo 
and have need ofnothing. ‘To fly frox the wrath — 
to'come, as really appronts and. ver. r y nears — 
to lay hold on the mercy-of God in: Maas Jaa / 
only hope sct before him, is as far! From his he 4 
as an attempt to work a miracle, — iy Thus. it et 7 
with the multitude of blind and infatuated a. 
isees. They, in their own eyes, instead of eines | 
sinners, enemies to. God, under the curse of his : 
law, and exposed to hell, were, more, than . 
others, men of virtue, i moral dese favor q 


: “se « 


AAMC BT, AUSTIN. . (25 
“ites of heaven and safe for eternity. They were 
“proud as Lucifer, prosd of their supposed 
edness which was nothing but sin, and glery- 
r ing in their shame. Thus it was with the Phar- 
_Asee in the parable. Thus it was with Paul, till 
- an illuminating, omnipotent influence took hold 
of his mind as “he went to Damascus. But Pauk 
was humbled, and he was efiectually convinced. 
_as the ground of his humility. The seales fell 
from his eyes. His spiritual darkness was dis- 
-sipated. Sin revived and he died. He saw, 
‘what he never saw begore, that what he imagin- 
ed was righteousness, was iniquity. He saw his 
‘heart to be a sink of iniquity. He saw that 
“murder was in his heart, the murder of Christ 
and of all the innocent and amiable friends of 
Christ. He saw that the way of peace he had 
not known, that destruction and misery were in 
his paths, and that there had been na true fear 
“of God before his eyes. Every thing in him was. 
sin. For he expressly says, In me that is in my 
flesh dwelleth no good thing. Yam carnal, sold. 
under sin. O wretched man that Lam, ‘wha shall 
' deliver me from the body of this death ! He pro- 
: “hounces himself a persecutor, a blasphemer and 
‘ injurious. He freely admits himself to be the 
chief of sinners. He sees himself to be going to 
eternal misery. He is stripped of ail hope in 
“himself. He is laid down 2t the foot of the cross. 
“He is brought to trembling and contrition ; and 
“he is taught to count all thines but dross and. 
dung for the exeellency of the knowledge. of 
_ Christ Jesus. ‘The mercy of God is now his only 
“refuge. He dwells wpon it as his only source of 
consolation. * Here you have an example of con- 
_ Yietion, of deep and ‘thorough conviction, of con- 
4 ma 4 


9653. A SERMON it 


viction which involyed absolute deg, 
and salvation from any other souret 
sovereign, distinruishing, sanctifying 
_ dening mercy of God : of conyietior 

who passed among his countrym 
commonly good man, a man who acec 
the strietest sect of his religion, lived aE 
a man who a little before, “did not dre: 
ing a sinner, and who knew not what. ‘it was oO] 
be worried with the least alarm ; ree man of a4 
sound understanding, and uncommon. attain- [ 
ments in ory SASL Eyery man whom : 
grace savingly humbles is convinced. substantial. , 
ly in the same manner. He has a similar, 4 
acquaintance with his own heat and charac. 
ter. His eyes are opened to the knowl et I 
himself. He sees himself to be what he rea y is, 
a sinper, an exceedingly guilty sinner, ima 
state of moral ruin, condemned, ‘self-destroy-_ i 
ea and on the brink of hell. No nraL can Tes 
present him to be worse than he sees” self : 
to be. Ali the representations of the seriptt te 4 
of the complete apostacy and enormous wicked- — 
ness of all men by nature, he is constraied | to 3 
apply i in their full extent to himself. — Such ¢ our a 
Saviour promised should be the effect ees en- 
lightening and convincing influences of : 
Spirit-upon so many as were to he ee 
the earth. “And when he is come he vile | 
prove the world of sin, of righteousness and of a 
judgment.” He who is thus eonvinced must | 
very clearly see that there is no refuge for roe a 
but in the merey of God. So far as convic ion 
can operate he is prepared, to sink down upon 
his knees, and to pray, “God be merciful to me 
4 sinner.” 


ry a 
Dk 
mM. 


Eo 


rm 2 


Fe ars 
a 


Tsien AUSTIN. Flame | 


a The other rcason’ which T would assign, 
vis in the view of the hambled sinner, there 
refuge but the meréy of God, is. that he is 
truly and “savingly converted. Conuction and | 
conversion are two things. The former may 
exist without the later. T hey do however most. 
| edmmonly go together. Itis probable that there 
are few who are thor oughly convinced of their: 
' sin and danger, who are not sayingly converted 
‘and brought to glory. For this seems to be the 
proper end of conviction. Humility i is a fruit of 
- conversion. Ithas no place in the heart of the 
| unconverted man. ‘The unconverted man, tho? 
| eonvineed, is not humbled. His heart rises 
against God. He cannot find it in his heart to: 
submit to God. He is totally averse to the Gos- 
| pel-method of salvation as a scheme of mercy, 
) of distinguishing, sovereign, and electing mercy, 
of renewing , sanctifying and. pardening merey. 
|; Hes ‘against being ‘holy. Sensible of his ‘sin. 
and guilt, and fearful as he is of sinking inte 
hell, “he says of the holy Saviour, Iwill not have — 
- this 3 man to reign over me. [ti is too much, to 
deny himself, take up his cross and follow 
Christ. When aman, besides being thorough- 
| ly convineed, is truly and savingly converted, he be 
| is made a subject of humility. “Now, as never. ‘ 
i" betore, he knows what itis to be of an humble — 
\ and. contrite spirit. Now he scusibly repents. 
| Now he turns with holy displeasure fom’ allhis 
abominations. Now he is divorced from the 
Jaw. Now he gives up the strugele t to save him- 
| self and to. be righteous. by liis own righteous- — 
| ness. Now he gives up his carnal hope yand | bis 
| selfish interes . Now his heart is united to God _ 
“as hic supreme good. He feels towards God as 


28° ee SERMON’ BY a 
he-never beforefelt. Now are mer 
suited to his feelings. As there 
fuge according to his conviction 
other according to his desires. |» Hey 
savedias ‘the mercy of God saves, 
wayonly. Faithis blended -w ith his’ | 
| and faith carries him tethe infinity f divin 
“TL pass to shew, in the ivthoan 
safety of hurobly taking refuge 
God as it is displayed in the Gosp or 
say. We must never loose sight of 
‘thon as essential to all suitable trea 
Gdd hath respectunte the lowly 
he knowethafar off.’ God’ resiste 
but he ue th a gracions reba 


his thie adiicd Julie than the Phari 
is one thing to take refugeri in the mero} 
as the humble souldoes, reverently, 
and prayerfully ; and another, to dei 
' pretence, as the proud and harden 
does, presumptuousty,: with eareles! 
Without prayer. Thousands preten 
mercy of God them dependane 
same)time quarrel with bis justice. 
his most solemn and explicit decla 
truet in'itas univ evsal and indiserit 


lite se maithets their Falta hope, and: 
of it to encourage themselyes in addin 
toiniquity. Itisoftaking refuge 
of God. truly and humbly “tat Ry 
perfectly, safe to take: refuge ine 
God in this manner, for God has war 

to do a and will ‘certainly support 4 


SAMUEL AUSTIN. : Temes 29° 


yontie tte presents himself to sinners as clothed — 
‘y with this character, as infinitein mercy, plente- — 


ous in mercy to all who call upon him in truth. — 
He has formally proclaimed his name, asthe 


| Lord God gracious and merciful, slow to anger, - 
I: forgiving iniquity, transgrvssion and sin. He: : 
has exhibited the most decisive proof of the infi- 


nity of his mercy that pes sibly could be exhibited, 


_ in giving his eternal andbeloved Son, to veilhim- 
_ self in our degraded nature, to endure the: con- 
| tradiction of sinners against himself, and to suf. — 


fera painful and ignominious death upon the’ 
cress, for this very purpose, that he might, with-. 
out sacrificing his justice, extend mercy to the 
guilty. “God so loved the world, as to give his. 
only begotten Son that whosoever believeth in. 
him should not perish, but have everlast-. . 


i inglife.” What an illustration is here made! — 


What a proofis here ‘given, of the infinity of 
God’s mercy. In what an attractive manner is 


lg itset before us? As: clothed with mercy God: ~ 


has issued his express calls and invitations, and 
to these calis and invitations he has attached un- 


| speakable promises which can no more fail of 


being fulfilled, than his nature can be ehanged.. 


| “Ho, every one that thirsteth, come ye to the 
| waters, and he that hath no money, come ye,” 
| buy wine and milk, without money, and with-— 
out price. Incline your ear and come untome; 


hear and your soul shalllive, and I will make an 
everlasting covenant with you, even the sure> 


- mercies of David.—Let the wicked forsake his 

_ way, and the unrighteous man his thoughts, ee 
him return unto the Lord, andhe willhave mer- 
cy on him, and to our Ged, forhe- will abundant- 
 lypardon him. But if the wicked will turn from’ 


a ee 
; 


30 4 SERMON at 


all the sins that he hath ‘commnlaiedi 
my statutes, and do that which” 
right ; he shall surely live, he shall 
the transgressions that he hath com 
shall net be mentioned unto him: — 
pleasure at all that the wicked shoul a 
the Lord God, and not that he should turn from 
his ways and live? Can there be any danger ; 
in trusting a being of such a character as this 
Can there be any doabt but he will fully suppe 
the warrant he has set before us; and comple 
execute the promises in which his” 
- pledged, and which he has given’ for the 
purpose of being an encouragement our 
and the basis of our peace ?. The mercy 0 
is free. It flows out with a spont ineousness and "4 
promptness .as though he rejoiced” to find ‘the ‘ 
object towards whom. it could be exerci : 
The readiness and freeness of his merey” is : 
before us yery impressively in the ‘manner 
which the father is represented as tr 
returning son in the parable. “ And™ 
was yet a great way off his father saw him, an 
had compassion, and ran and fell upon 
and kissed him, and said to his servant 
forth the best robe anid put it on him, ed 
ring on his hand and shoes on his feet, and bring 
hither the fatted calf and Kill it, al Jet us ea 2 
and be merry, for this my son was dead and is” 
alive again, was lost'and is found.” i i " 
of God is abundant in all the spiritual stpplies 

bestows,. Itis an undiminishable treasury oe 
spiritual blessings. It ean sanctify the most ob- ” 
durate sinner, and forgive the greatest) multi- a 
tude of'sins and those of. the highest aggrava- 
tion. Howhbeit, says Paul, for this. cause T ob- 


- oe that in me nels Jesus. Cheiet ‘might 
‘a eit all Jong suffering, for a pattern to 


fre 


‘Dbeatowed or promised. ‘The gifts and callings 
- of God are without vepeniance: Hiath he said 
‘ and shallhe not do it. Hath he spoken, and 
shall he not make it good? It'is wncontrolable. 
The malice and machinations of hell ean do no- 
rete to obstruct its course or hinder its final ef- 
fect. He is God and there is none else. He 
does his pleasure in the armies of heaven and 
among the inhabitants of the earth, so that none 
| ean stay his hand. In these views of his merey 


a duty. The humbled sinner taking refuge in 


\ _or even to think. 


i “articles ‘of useful | 
Hie | IMPROVEMENT. 


i 


| these doctrines, give a true exhibition of the mer- 


ie 
be Pn a 


aOR: AUSTIN. OE 6O tg 


them who should. hereafter ‘beliove’ on him to 
eternal life. ‘The mercy of Ged ‘is immut table, 
p go that it never withdraws the provisiens it has” 
‘made, or revokes the gifts’ smth biessings it has 


and of his supreme exaltation over the universe, 
| albeause of distrust and fear is removed. Un- 
‘ limited confidence in the merey of God becomes | 


his merey cannot be disappointed. — God will do 
fer him infinitely beyond what he is able’ to ask 


The subject thus illustrated muppets sey eral 


L. . Is the mercy of God the only refuge of 
ak isiabled sinner ; then opposition to it shows * 
| enormous pride of heart. Such opposition is — 
 yery. common. It appears in the slight which — 
| is put upon the Gospel, for the Gospel is a 
|. scheme of mercy ; in the rejection, sometimes — 
| contemptuous, of its fundamental doctrines; for ~ 


) ey of God ; in the errors, counter to. seriptural k 
| exhibitions of the mercy of God, i which are it~ 


- ee Ae i- senwox ne 


he 


_ who know any thing of themselves th 


t “mercy is a glorious and amiable attri rut te, whos! se 


ne 


* vented and zealously propa | 
_ dislike which is shewn to ae 

_ mercy as they appear in ‘the | 

.- concern of which the awakened : a 

_ their solemn solicitude and supren 

_ the things of religion, in the humb 

© spirit which those possess who ar re ; 

ste in the prayerfulness they. 

_ the holy conversation, they main intai 
_ nothing but the most ahora . 

which is the spring of this” “Op ut 

against evidence and reason. ; Tt 

| ia to the dictates of a genuine 

2. Is the mercy of God ‘the ha 


ieenacd of hamility | ! There a are ; 
‘ners. But how few humbled ‘sinne 


to know, who are not most stupidly blind 
immense guilt and their inexpressible ¢ 
_ How few who have been so thorough’ 
ae convinced, as to feel the pressing 
_of fleeing Ba the wrath to come, and? Ia 
hold on ee only hope set. before the ay 
. few who have been brought sensi y tod 
of an eseape from everlasting misery fio 
other source, and who haye bee 
their views and feelings, to the sove si 
. guishing, free, sanctifying | and p ard ning m 
cy of God. How few who ‘appelt! weuly to 
- take refuge in the mercy of Go hd to whom 


belief accords with the doctrines of m 
_ spirit, whose conversation from’ '¢ 


ary of God, whose aims and endeavors are im 
$ } bid ot AIT cc c 


dl 


SAMOEL AUSTIN. he anes 


ément with it! How few who have put on 
spirit, and learned to use the language of 
e humble Publican! Certainly those who are 
~ hardened, who are stout-hearted and far from 
| fy inenteoumers are ok muititude. ek a who 


there be that find it. But wide is the gate ‘dad 
_ broad is the way which leadeth to destruction, 
| _.and many there be which go in thereat. 

3. SJfthe mercy of God is the only refuge of 
_ the humbled sinnér, then how extremely dan- 
_gerous,. and how hostile to the glorious gospel is 
» that preaching which presents to o the sinner other 

_ refuges, aid which even instructs him’ that he 
has no need of any refuge whatever, which di- 
_ minishes his depravity to a few external ‘vices, 
“which teaches him to think favourably of him- 
self in regard to the good dispositions of his heart, 
and the agreement-of his conduct with the dic- 
tates of reason: which prescribes to him reform- 
-ations and, amendments as all that he needs, 

is which alarms him not with the awful denuncia- 
_tions of future wrath, and soothes him with the 
yuBnoepret of a reward even for his iniquity. For 
_ yirtue and religion, which are self-made, and the 
"growth of unregenerate nature, are splendid 

- sins. How opposite: is preaching of this charac- 
_terto that of the Redeemer of sinners and his 
apostles ! What purpose can it answer but to 
alienate more and mere from God and the Gospel 
pet his grace, to strengthen the native pride of the 
simmer, to keep him in fatal ignorance of his 

. .Yealcondition, to fortify his pr ejudices and to 
prepare him, by a “deceptions. influence,” for 
5 


% 


_ trines and representations ‘and. ths 
* yhiehehe erish hope in the sinner, 
_ unconvinced and unconverted. Re 
_and which permit him to form exp 
_ future felicity on other grounds thai 
_ Sovereign, sanctifying, and pardonin 
: God. Such preaching and such 
"the Gospel... They form ‘quite ar 
"They. are subversive of the Gosp 
« Gospel is awakening, convincin ‘a 
~ Where itis understood and takes a saving effect it hi 
. brings the sinner to the dust. Tt fills him with 
self-abhorrence, and constrains him to inl weed God 
_be merciful to me a sinner. ‘Itis mi hty through 
God to the palling down of strong. holds, ca 
down imaginations and every high thi a 
exalteth itself against the knowledge’ of God, ‘a if 
bringing into captivity every thought wo the 
obedience of Christ. lal ke 
_ 4 Is the mercy of God the only réfage ot | 
the humbled sinner, then there can be no other 
fefuge for the unhumbled sinner. ‘He’ miued 
agine there is. He may be very’ e e 
is. He may despise the views ‘and th 
the conviction, the self-renuncia 3 ai 
trembling hope, the attentions and the se! 
ness ef the man, who is made a su ubject of 
humility. He may go ferward in his form rms of 
worship with abold countenance and s self- -applaud-- 
ing language, as the Pharisee ’ ‘did, ‘but pa : 


one. it is a narrow way Wecitiaié it os " 
humility and holiness. It is a way of s sovereign, 
electing, preventing, renewing, anne 


SAMUEL AUSTIN. | 33: 
A pardoning end preserving mercy. “The unhum- 
Died sinner has cex tainly no privileges or claims’ 

hove | the humbled sinner. There is no-differ-’ 
ence between them but what is altogether to the: 
disadyantage of the unhumbled ‘sinner. The’ 
jumbled sinner is safely taking refuge in the’ 

. mercy, of God. The unhumbled sinuer is In thie! 

| we of bitterness and in the bond of iniquity. 

Is the mercy of God the only refuge of 
hs faatded sinner, then what infinite reason, 
| have we to be thankful for the Gospel. The 
\ mercy of God is displayed in the Gospel, and in 
|. the Gospel only ; not.in. philosophic systems, 
not in the religion ofnature or mere reason ; not 
in the darkness ofheathenism. It is the grand 
character ofthe Gospel. In the Gospel it is 
presented in all its grandeur and glory, in all 
its attributes, in its efficacy, and in the endless 
blessings. to which itelevates. It shines in the — 
| face of Jesus Christ. _O how precious should the 

Gospel be to us! How thankful should we be for 
it! How should we gloryin it, and how ready 
should we be to stand forth its faithful and suf- 
fering advocates, and to do whatin us lies for the 
spread of the knowledge of it through the world! 

Very reasonably did Paul say, “Iam not asham- 
ed of Christ; for itis the power of God and the 
wisdom of God unto salyation to every one that. 

believeth.” 

6. Is the mercy of God, the only refuge of 
the humbled sianer, thens it would seem we 
might determine whether we have become 

‘savingly subjects ef humility, In Gospel . 
apprehensions of the mercy of God, do 
we make it our only refuge? Do we resort, 

‘to it, in despair of help and salvation frem any 


96 A SERMON, 5e. 


other source, reconciled -to it, seeing its g 

and beauty, and sincerely desiring the nines 
blessings which it dispenses to those who ‘are 
saved, really desiring to be sanctified, reachin; 4 
after aspiritual conformity to God, solicitous to. 
be pardoned, and spiritually meetened for a holy © 
heaven? Here does our hope take its rise? From 
this source do our consolations spring? Does | 
the mercy of God so affect us as to constrain Ne 7 
to devote ourselves: to. God and his service ? | 
Blessed are they who thus seek for they _ shall 4 
find. Blessed are the poor in ye for theirs ' 
is the kingdom of heaven. | 


AMEN. 


SERMON III. 


Seckies pemaly 


enon. 


ALVAN HYDE; A. M. 


PASTOR OF THE CHURCH IN LEE, MASSACHUSETTS. 


=p} eo 


mm Cor.m. 15, 16. 
For « We are unto God a sweet savour of Christ, 
in them that are saved, and in them that per- 
“ish. To the one we are the savour of death un- 


“to death, and to the other the suvour of life un- 
to life. 


va 


ui “hs the gospel of Jesus Christ has been 
procured for fallen men, at great expense, so the 
preaching « of it will be followed with very solemn 
consequences. With this thought the mind of 
the apostle Paul was deeply impressed, when 
he wrote the passage before us; nor can we feel 
uninterested, on hearing it read, as a foundation 
for ‘a discourse, on this occasion. 
“The true ambassador of Christ has a ‘convic: 
tion, that i in delivering God’s message to the 


Tews Rey 

-* Préached, ‘at Woodbury, Con. Jan. 30th, 1811, at the ordination of 
the Rev. WortHincron Wricwr, as Colleague-Pastor, with the Rey. 
Noax Bsnenicr. 


38 a SERMON ETL 


eople of his ‘ie Aehe ie Ww 
ver He is Sa his faithful 
it, will answer important purpose 
goyernm at of an alk wice Cae 4 % 
to whom he delivers the message, : 
bear. © Whatever may be his partier 
he is. taught i in the oracles of truth, tha 
vine glory will be promoted, by the 
charge of the duties of his office. vided a 
"The apostle’ was evidently bay in ibe a 
context, of the ministers of Christ, and of the | 
effects which their preaching will | Thaye on all 
their hearers. “ Now thanks be unte God, © 
which always causeth us to triumph in Christ, — 
and maketh manifest the savour of his _ knowl. 7 
edge by us in every place. He, here, Swe | q 
in the most affectionate terms, his: 
to God for having intrusted him and ; llow-la- 
bourers, with the ministry of the gospel, _ and ¢ 
for the doors which had beer opened, and, were — 
stilopening, for them to diffuse the s avour of | 
Christ’s name. This transport of joy praise, — , 
in which the apostle broke out, was occasioned. F 
‘by an extensive view of their work, as connecte 
with the final issue of all things. Ther 
says, inthe text, For we are unto God. 
savour of Christ, in them that are save 
them that perish. ‘To the one we are. 
of death unto death; and to the ae 
of life unto life. ‘ 

The phrase, “ sweet savour,” is s consi or 

some, as haying reference to the fragrant 
andi incense, which were burnt near. t 
querors, in the eastern triumphal roc 
Though the letters of the apostle to the chu 
es are interspersed with many enone 


i ePel a if 


” % 


| ALAN: HYDE. fe $9 
ghee 
-erii customs 5 yet itis not tinnatural to suppose, 
‘this place, ‘He had reference to the sacrifices, 
mentioned in the old Testament. An offering 
é Sette the Lord was sometimes called a sweet sa- 
your ; as in the following passage, Exod. 29th, 
18. “ And thou shalt burn the whole ram upon 
the altar: itis a burat-offering unto the Lord : 
it is a sweet savour, an offering made by fire un- 
© the Lord.” 

The great sacrifice, of whieh all other sacri- 
flees were mere types, is the Lord Jesus Christ, 
who gave his life a ransom for sinners: To 
preach a crucified Saviour, and all those truths; 
which are connected with the atonement, is to 
preach the grext sacrifiee. ‘To do this is to pro- 
claim the gospel, which is the work of those, 
who are invested with the sacred office of the 
Ministry. And when they, who are consecrated 
_to this work, are faithfulin exhibiting the gos- 
pel-system, they become unto God “a sweet 

sayour of Christ.” They are emphatically a 
sweet savour, when by a clear minifestation of the 
truth, in their preaching, and by a correspond- 
ing devotedtiess to the interest of the Redeem- 
er’s kingdom, they commend themselves to every 
man’s conscience in the sight of God. By their 
labours, God is fitting mankind to be bright and 
everlasting monuments of his mercy or of his 
_ Justice. In this way, he is preparing te make 
a glorious display of his own charaeter to all in- 
telligent beings. By the dispensation of the 
_ gospel, things are ripening, in our world, for 
- the judgment-day s—a day, when it will appear, 
that faithful ministers are “a sweet savour of 
Christ in them that are saved, and in them. that 
\ perish.” 


0 Mi oe SERMON BY 
; ‘The wiellin: Vertbaets in) th 
expressed, in the following’ lo 
tion :— “i 
The preaching of the eonpeln 
-ant purposes, under the holy gover 
‘not only in relation to those shes, | aii 
to those that perish. é Oey ik vi ¢ 
In illustrating | this onan 
sed to show, © ay lai a 


of the gospel. 
. I, Point out, in einai some, sof 
se mip ofa. eosin baer: hee 


LV. Notice some important pai eg ow 
_will be answered by a preached ‘gospel in. 
tion to those that perish. A? SOR Sas as 
Following this method, r am to, 


ing of the. gospel. ‘2 
‘The gospel is good news to a fallen oak 
world. It is a. proclamation fro 
. heaven. to. rebel men, under sente 


| the councils of ‘ufiite visdouna for en 
Supposing a numberof persons to” be guilty 
acrime, which, in the eye of the law, 1 
death ;--supposing them, also, | on a fi 
to be ae) cet etd of. the. Dyck A 


“AyAX HYDE. Ay iascantis ws oa 


wretched and holon: aton a : friendly thes? 
senger, duly authorized, should make known to 
them, that away was: found ont for them. to be 
ardoned consistently with the honour of the 
tos ;—would not these persons receive good 
news? Viewing their lives at stake, would they 
i a not listen with eagerness to the conditions, which — 
might be proposed ? This may serve to illustrate, | 
though very faintly, what the gospel is to the 
pained children of men. Sentence of death, 
even eternal death, has. been: ‘passed upon the 
P whele race of Adam. The holy law. of God 
demands the execution of this sentence in full. 
It knows no mercy ; nor does it reveal any possi- 
ble way for the transgressor of it to escape. 
Looking to the infinite purity and strictness 
of the divine law, and to the nature and extent 
of its penalty, and looking no where else, we 
shall be constrained to say, The whole world’ 
lieth in wickedness, and the wrath of’ God abideth ) 
' on every individual of our race. They are all 
lost and. ruined, in the most extensive sense, Im 
which the Aeneas, lost and ruined, can be used. 
. The gospel is addressed to creatures, in this con- 
ny dition. It opens, to a guilty, and condemned 
world a door of MeRCYa\ 2) i 
To preach the. gospel, ESN is “to ans 
-nounce to sinners the way, which has been de- 
) Scot. in the councils of eternity, for God to be 
just, and yet the justifier of the ungodly. To 
_ make known to the world this way of escape, 
Mi ee i unfolds, in so glorious | a “manner, the 
_. perfeetions of God, is the gr and scope of divine 
Robe yen Clear, and decided intimations of 


: pen promise of peta ‘reshes 
ef the woman. A beam of light, 
forth upon this darkened world, . 
hope into the minds of the. _firs 
| This light shone with increasing reful, 
only tothe important period of. Christ's é 
but to the sleet of the sacred canon. mee : 


of Pica. i Rida 
Kt pertains to the office of ue who are con- 
Ncemied to preach the gospel, to inake the Ww: 
ef aalvation. by Christ plain. and. intel ligible . ie 
their hearers. To he. successful in. doing this, Be 
they must ‘proclaim. the truth, as it is in . a 
‘without disguise. _ ‘They must not. shun. to de- | 
clare the whole counsel of God. hoy - ws 
importance, that great plainness — Fy 
used. by those, whose office. it is ‘to declare. 


rae 


sinners the: message | of the King of heaven, Th 
to he communicated, i in ambiguous nee © 
tp be left half told. A minister. may preach t 
a poorly ‘all his gan, in Ren terms, and no 


Ce yet he may po -xhibit the wh 
‘to the understanding of his hea n 
tinguishing doctrines of graee, which to t ie 
rupt hearts of men are erossing. 
he may either studiously ; avoid 


duce them j in his once 


a, to ea i> Aer ee Ot Ot OP 
" Pei anyee He 


 Jongu ube s $0 * Vaigue and jiidefinite, as to fail of 
a ig instruction. Aa 

» But, tos suppress any twuths, w hich ‘God ise 

- Fevealed, or to conceal them by an artful use of 
hy words, is not consistent with faithfulness in aa 

i e ambassador of Jesus Christ. Is it aot ‘eonsider- | 
ed a matter ofiniportance among men, wher 2 

ia " person is commissioned to ‘deliver : any message, | 
or to negociate any kind of business, that ‘he 

_ should do it soas to be understood by those to 

- whom he is sent? Is not this considered espe- 

| cially important, in all eases, where the mes- 

sage is interesting ? But, what message, in point 

of magnitude and. importance, can he. compared 

with that, which the mizisters of the eye gee are 

charged to deliver to their feliow-sinners ? They 

- oust, then, he impelled, from every consider. 

ation, to deliver it with such zeal as to gain at- 

tention, and with such plainness as'to be under- 

stood. In the faithful discharge of their duty, 

they will be constrained to preach not only parts 

ofthe christian system ; but all the doctrines of 
the gospel, keeping hack nothing, which may 

be profitable te men: They are directed, by 

their Lord and Master, who has corinfeted: to. 
them the treasure of the gospel, “to meditate 
upon these things, and to give themsely es whol- 

ly to them, that their profiting may appoar to 

| “allo> The’ Holy Ghost strictly charges: minis- 
‘ters to “ study to show thenisely es approved un- 

to God, workmen who need not to be’ ashamed, 
rightly dividing the word of trvthiry ‘Ais ambas-— 
sadors of Christ, they must néver be wemind- 

ful of their high commission. Wherever they 
go, they must carry the word oe God with then. 

 Thew preaching and tliéir conduct, before 


4A _& SERMON 


as they are, to iukak for cof th yi bound — 
to “beinstant, in season, and outibes on—to 
reprove, rebuke and exhort with all’ Toojpatie 
ing and doctrine,’ “in meekness instructing | 
those, who oppose themselves.” 
It was proposed, Fea Nat gaat 
- Ii. To point out, in general, some | of the co oi 
sequences ofa preached gospel. 9 7 
‘The consequences of a: faithfal Vaischatge ofa ; 
the duties of the ministerial office are great. No 
mortal tengue can describe them—no finite — 
mind can, to their full extent, conceive of them, — 
A preached gospel will have its influence, — not | 
only in time, but in eternity. = | 2) 
From the Holy.Scriptures, aud from our own — 
observation, we are warranted to say, that one — 
consequence is—some belieye and obey the gos- — 
pel, and others reject it. This has been the — 
ease in every age of the world. The gospel has — 
always had its admirers and its opposers; tho’ 
the number of the latter has, hitherto, far exceed- — 
edthat of the former. When the apostle Paul — 
so ably and zealously defended the elaims of Je- — 
sus Christ, before the Jews at Rome, it is ex- ~ 
pressly said—‘ Some believed the things’ whieh — 
were spoken, and some believed not.” Itis a © 
fact, to the truth of which our own experience’ 4 
testifies, that under the same preaching, and in © 
view of the same evidence of the truth of the © 
gospel, and even in the same families and among J 
the nearest earthly friends, some cordially re: — 
ceive, and others contemptuously diseard, the — 
doctrines they hear. This is one consequence. | — 
Connected with this, and as a natural fait of. | 4 


ac in the ‘world. In affirming, that division and 
x: tumult in the world are a consequence of the 
faithfal preaching of the gospel, the idea 1 is not 


to be entréated.”” The gospel of our Lord incul- 


sally embraced, it would diffuse universal peace 


would centre in one, object, and they would unite 


)- as the rule of their conduct, we should see a 
bripht resemblance of heaven upon earth. 


| no warrant to infer, that the cause exists in thie 


these things. The cause of all the affecting and 


1 lamented evils, which appear to take place, 
| where the gospel is faithfully preagiay eXists In 


‘is the depraved hearts of men, 

/ In every period of the world, men of repro- 
: tiate minds have made use of that religion, which 
breathes nothing but pure benevolence and peace, 
as a pretext, to “excite contentions, and ta pro- 
| duce wars and carnage. The gospel of Jesus 
Christ has been the innocent occasion of the 


eae ned: to be communicated, that the gospel, 
“in itself, tends to. produce these things. Than 
this no sentiment could be more. unseriptural, Oar 
and none more unjust. “The wisdom which is ee 
from above is pure, peaceable, gentle and easy | 


their exertions in building up the same glorious 
cause. If the precepts ofthe gospel were to be 
solemnly and conscientiously regarded by men, 


* gospel, as being calculated in itself to produce 


| shedding of more human blood, than any one. 


ALVAN ssuaaies | lee es te he 


ae it, another dosscauente is” gion pee tumult 


> 


_ eates benevolence and peace, and were it univer- | 


and happiness. Influenced by its benign spirit, ; 
mankind would love each other ; alltheir hearts 


- Therefore, though it is affirmed, that division — 
| and tumult in the world area consequence of the’ 
| faithful preaching of the gospel, we have thence, | 


46 _ & SERMON BY 


. thing which can be named. Th 0 
church, sinee the gospel was’ first prom ulgated, 

is a history of the coger ‘ous stratagems, i as at 
ed by a wicked world, to make opposition to it) 
Whoever carefully attends to the history of 
church, since the days of our Saviour, will di 
the conclusion, that its continuance to the ee . 
sent time.ean be ascribed to nothing but the spe- 
lal interposition of God. If it had depende L 
’ for its support on the power ef man, long bef "i 
| pow, it would have become extinet. 9 9 > © 

That a cause should be preserved, ‘and fh o 
continually rising, and rising, when so few have 
been engaged init, and an unbelieving world so 
violent and persevering in: its” opposition, must 
strongly argue divine care and aid. He, who is” 
the Head over all things to the chureh can sup- 
port his friends, though their number is small, 
and though the gospel, which they exert them.) 
selves to have preached, is the occasion of a di-’ 
versity of opinions and feelings among men. ~ a 

Locking into the word of God, we find it ex~ 
pressly foretold, that division would be one of 
the consequences of the preaching of the gospel 5” 3 
and that it would be the innocent oec¢asion of 
separating the nearest friends. Full to this” 
purpose are the following words of our Saviour— * 
Suppose ye that I am come to give peace on 
earth 2? F tell you, nay; but rather division. For” 
from henceforth there shall be five in’ one house 
divided, three against two, and two against” 
three. The father shall be divided against the” 
son, and the son against the father: the mother 
against the dau ehter, and the daughter against a 
the mother : the mother-in-law against her daugh- 
ier-in-law, and the daughter-in-law stn) “—— 


a: 


Ae 59% 
> a 


ALAN HYDE. a Pees ca Me 


~ 


‘mothersin-lare. "Chis ¢ consequence, of which the 
saviour so fully apprised us, viewed in itself, is. 
great evil, and much to be deprecated 5 “bat it) 

» be. charged to the wicked hearts. of mes 1) 
What else can be expected, as long asthe gos- be 
_ pel divides men in opinion and feelings > How | 
“striking are the prophetic w ords of Simeon, when _ 
he held the babe of Bethlehem in his a arms— 

' “Behold, this.child is set for the fall and: rising 
‘again of many in Israel, and for a sign which 
shall be spoken against :—that the thoma his of 
many hearts may ‘be revealed 1 | 
While taking this general view of | cohacqusi 
ces, it may be further remarked, that some are” 
_ comforted by the gospel, and, under the: preach- 
| ing of it, are growing in grace, and continually 

| preparing. and ripening for heaven, and for an” 

i everlasting increase of happiness ;—and others, 
under the same gospel-light, are increasing in 
wickedness, and are “treasuring up to them ‘ 
; oalves wrath against the day of wrath, and the 
reyelation of the righteous judgement of God.” | 

_ Such have ever been, and. slick are now, the 

‘ ‘opposite effects produced in the hearts of men, 
by the faithful Proaching of the gospel.—Passing. 
from. this general view of the poe aaa of ae 
"preached. gospel, I proceed, » Pasha 
e Jit. To show more etic aly some impor. i 
| tant) purpeses, which will be angwered: i ae Saar 
il in relation to those who are saved, iio a x 

it Meee, it may be observed, ‘ Aa aries 
B God has instituted the preaching: of the - 
ely as the means of bringing his. elect to he 
‘saying knowledge of the truth. They, whom _ 
the onpes given to. Christ, to he his tee 
hoppy fie * fees travail “on as aes 


ce) 1 


Wee 
i 


48 A SERMON Bt ae 


must he called and justified, bene rid ea. ae. 
admitted into the realms of light, and glory. 
They niust have christian “characters : d possess 
christian feelings, in this world, ioc their 
hearts must be formed for the love of holiness,” 
and for the enjoyment of God. They must be- 
gin the song of the redeemed, of unto us, 0 
Lord, not unto,us, while they sojourn on th 
‘earth ; ; for there will be no alteration or change 
of character beyond the graye. The preaching 
of the gospel is the great instrument, ap jointed 
by God, of calling them into his fold. No then 
ministers are sent to be “ the savour of life unto. 
life.?? ” 
When our Saviour, just before his crucifixio : 
was so fervently engaged in prayer for those, 
whom he was about to send out to proclaim h 
gospel, he was heard to plead also for host 7 
whom Ged had given him out of the world, and@ 
who were to be brought into the kingdom, by | 
their preaching.  “ Neither pray I for these 
alone, but for them also which shall believe. on 
me, through their word.” From this prayer of 
the Saviour, we learn, that one important end 
answered. by the preaching of the gospel, in re- 
lation to those who are to be saved, is that they 
are thereby to be gathered intoth of Christ. 
The apostle Paul, in his letter to the Romans, t 
conveys the same sentiment. “ ‘How shall they 
believe in him, of whom they have at heard? 
And how shall they hear without a preacher ? 08 
then faith cometh by hearing, and hari y 
the word of God.” In. one. of. his letters to TI 
moihy. he has these words: “Tendure 

for the elect’s sake, that they may 
the salvation which ts in Christ Jes 


ALVYAN HYDE. Ae oe 


ii ; hal glory. 2» Fully persuaded of the Shaecbis 


reen the means and the end, with respect to s <4 


the salvation of God’s elect, he counted not his 


own life dear, nor his sufferings great, in being 


“made an instrument of saving some of thend, 
_ At was a deep conviction of the importance of 
_ means, in the salvation of men, which infiuenced — 
| him to journey often, to preach in season and 
out of season, and to address so many letters to 
the churches. It was this, which made him so 
zealous, in testifying the gospel of the grace of — 
God, at Jerusalem, Athens and Bonie. Aé 
these, and other pepulous places, where Satan _ 
had so firmly erected his standard, the apesile — 
was determined, as providence presented oppor- 
tunities, to sow the seed of God’s word, and to 


publish: the glorious system of divine grace. Tn 
doing it, he | feared not the face of man. He > 
Ean the harvest was plenteous; and, there- _ 
fore, he laboured incessantly himself, and Was | 


- active in introducing others to the same import- 
| ant work. AU these labourers he encouraged 
_ and animated, by his own example, and by im- 
(@ pressive exhortations, because he felt the iniport- . 
| ‘ance of means to accomplish the end, the esiied 

tion of the eleet. 
: As God hath chosen some to be noise of efer- 
nal life, he hath appointed, in ell eases, the 
) means tobe used, that they may be prepared for 
it. In whatever place, he has a number to be 

-ealied into the kingdom of his Sen, there he 
sends his ministers to preach the gospel of peace. 
Hence, we see one intportant purpose answered. _ 


| by the ministry of the word, in hea to those, : 


who are saved.” 
a ey Lat 


Pre. » the instrumentality of faithful minke 
es ‘ 7 


~ 


ch ‘ground, that they are ruined. an 
‘on no other ground. ° It supposes, © 
but sovereign grace can afford them — 


pel is ; the means of making manifest their « 
tion to the truth. It makes the d 
en appear to be, indeed, deeply 
hows, that they are wilfully blind to the t 
which belong to their peace. | It furnishes proof 
: unquestionable, thatnone can be saved wit 

regeneration, and that regenerate 
ve ffect of sovereign grace. Convi 
“preaching of truth of their total’ corrt 
nature, ‘the redeemed are ready to ackno 
_ that to God alone belongs all the glory 
_salyation.. They know they haye not ma 
themselves to: differ from others. 
ne that the truth, in itself, ho 
and forcibly it has been exhibited to t 
“not produced the difference ; for they 
sensible of their opposition t6 Sty 
“eause, of the change they” have e 
must ote an invisible one. Therefor y 


are. 
on 483 Che “seleiila: af Hee gospel S 
_ play the infinite oe ™~ that bis 
the guilty ae 
Wherever the hie Is faithful 
te raarvellous love of God, in sen 
‘into thes world, andthe infinite Cor 
Christ, in giving he: life a ransom 


L 


pias 


ALYAN DE ee Pee 
are premenied to the view of men. This is a up 
iat display of love e and condescension without a. Gas Sivas 
| allel, It is an exhibition of the. unsearehabla ies 
riches of Christ... 3 Ree sare 
_. Farther; it is Mnneatly Sedat ‘that ‘the Rik 
pecan wanderings of God’s peeple, under BOSE hv: 
eLlight, are attended with more ageravations, 
-andinyolve them in greater guilt, than. ab they: 
* had not this light ; consequently, greater g grace he iM 
As displayed i in their pardon and salvation. By a 
_ sinning against great light, and by experiencing 
 God’s forgiving love, christians see more of the — 
ahaa of divine mercy. ‘Che preaching of the — 
gospel, therefore, may be considered as heuer 
great means of disclosing to God’s children the 
| exceeding riches of his. erace,—of that sover- 
| eign grace, which saves creatures so guilty and. 
so justly condemned. This is one Eaporune) 

_ purpose answered, by the ministry of the word, 
In relation-to shane who are. saved. ae 

In this view, the ministers of ‘Cue. ee o ; 
preaching the soul-humbling truths of the _2:08- 
pel, feed the sheep and lambs. of Christ’s fold, 
and are a savour of life unto life to them. "Thro? 
their instrumentality, God saves his people— _ 
the blesses his inheritance, and “ puts g eladness. 
i in their hearts, more than in the time that their 
| corn and their wine increased.” Be 

It remains, yal 

IV. To notice some important purposes, 
er will be answered by a preached spspel, . in. 
relation to those who perish. : _ 
_ Thisisa solemn branch of the “subject ; +e ee a 
faithfulness to Christ and the souls of men for- 
bids my passing it over in silence. To them thet — 
perish (says the mpostte)s we are “the suvour eo 
li uma deni. a iat ae 


7 


| €ount, in the eternal world. But shall we say,” 


“ka A SERMON BY — 


 'Fhough multitudes of the human race reject 
the gospel, and so away into everlasting ‘puri. 
- ishment, as a fruit of their own unbelief and 
hardness of heart ; yet itis not in vain that thi 3 
gospel is preached tothem. twill, indeed, be 
in Yain, as to them ; that is, ‘as to ‘thie beingy 
_ profited by it. The many gospel-sermons, heard — 
2 the finally impeniteut, in their state of proba- 4 
‘tion, will be very far from turning to their ac.” 


- that: all the labour, bestowed upon them, is lost ?) 
Certainly not. In determining whether a real 
and important good has taken place, ‘under the 
government of God, we are not to confine our) 
views to the happiness of individual - creatures, 
~ It will be more consonant with reason and with? 
the Holy Scriptures, to take into eur view the) 
whole system. May not the greatest happiness 7 
of the system be promoted, by that display of ¥ 
the infinite God, which will bring evil upon in-7) 
~ dividual transgressors ? Let unbiassed reason des ~ 
cide. it may be proper to deseend as ‘som i 
” particulars. 0) 
1. ‘The preaching of the gospel serves to dies 
play the glory of Ged’s patience heen bert im- 
penitent. 
~~ In what way, my brethren, cbulll ‘he patien 
forbearance and long-suffering of God be more 
strikingly manifested, than in his treatment: of 
sinners, who are favored. within light of the” 
gospel? In his infinite merey, he gives them 
from one sanctnary-season to another, and from) 
one year to another, those privileges, whic hie 
they continually misimprove and practically « des- 
pise, By his ambassadors, he invites, a 
calls and entreats them to’ partake of ‘the ‘ich 


‘ALYAN HYDE. 53 


emties of the gospel, while they obstinately 
refuse. He bears with the reproaches they east 
on him, in despising the offers of salvation, so 
en repeated ; and still continues his inyita- 
ici, ‘calis and entreaties. 
i _ — Though impeviitent sinners now make light of 
bias the marvellous patience of Ged exer cised to- 
wards them, as did the inhabitants of the old 
world, when “ the long-suffering ef God waited 
ana ‘the days of Noah ;” yet the time is coming 
“when they will havea full conviction of its creat. 
“ness ; a conviction, which will be followed with 
_ their everlasting shame and confusion. Then, 
_ » they will realize the truth ofthat seripture, He 
endured with much long-suffering the vessels of 
| wrath fitted to destruction. The more clearly 
_ and impressively the gospel is preached, the 
_. more striking is the display of God’s patience to- 
_ wards the impenitent, who are spending their 
| 
} 


probationary state under the sound ofit. 
2. The preaching of the gospel, in relation . 
‘to those who perish, will be the occasion ofma- 
| king a bright display of God’s glorious, vindie- 
five justice. 
| God is infinitely attached to the law, which 
| sinners have broken, and to the atonement made 
_. by the blood 6f hisSon ; and this attachment 
| will be strikingly expressed, in the future, and 
ee: everlasting punishment of those, who despise 
| and reject the gospel. His faithfulness and— 
kindness, long persisted in, and the obstinacy of 
the finally impenitent, will, by and by, come 
iF out to view, and will make the Judge of ail the 
_ earth appear glorious, while every mouth will be 
stopped. Jobn, the beloved disciple of Christ, 
Gp a view me this, in his yision on the Isle 


a — tin a et = 


a 
eds 


54 & SERMON BY 


it for our ciuPenetion and warning: ean} oe % 
these things’ I heard a great voice of much peo- ~ 
ple in heaven, saying, Alleluia. Salyation, and © 
glory and honor and power be unto the Lord 4 
eur God: For true and righteous are his judg- 
ments,? This is the language of benevolent — 
beings, when the hand of ‘the Lord is lifted up to” 1% 
vindicate his i njured honor, in this world ; and © 
it will be emphatically their language, when 
the solemn scenes @ eternity open to. ‘view. a 
it will be seen, in the great day, that justice and 
judgment are the habitation of God’s throne’; ~ 
‘and the wieked will be ‘instrumental/of making J 
this evident, while they themselves sik own; 4 
under the billows of divine wrath. : E 
In this view it is, that the preaching of ied « 
gospel will be a “sweet savour of Christ inthem ~ 
that perish.’ Though it will be a savour of 7 
death unto death to them ; that i is, Jaya founda- 7 
tion for an aggravated punishment i in the future — 
world ; yet important purposes, under the divine | a 
gov ernment, will thereby be answered, S 


APPLICATION. 


1. The ministers of the gospel have every — 
encouragement to be faithful int the duties” 
their office: fs i 

Though the implantation of faith, in the hear 
of sinners, is effected, in every instance, by the 

immediate power of God, and is always a mani- 
festation of sovereign grace ; yet itis done whe: 
means are enjoyed. “Faith cometh by hearing: 
By hearing what ? The gospel of Jesus Chri 
Not that gospel-instruetion i is the cause | 
but it is essential to the ewercise of i it. 


Le it 


ALYAN HYDE. : 55 


tions fofithe jmind.-must mane some. object, on 
which they terminate. If we love, we loye 
something ; if we hate, we hate something. 


_ Hencethe necessity of gospel-instruetion. View- 
ing things in this light, we see the encourage- 


ment ministers have to be faithful and persever- 
ine, in dispensing the word of life. “It pleased 
God,” said the apostle, “by the foclishness. of 


preaching to save them that believe.” . 


Though all, who are saved, are saved by 
grace, through faith, and that not of themselyes, 


- because it is the gift ‘of God ; yet gospel-instruc- 


tion is essential to salvation. The gospel has 
always preceded the effusions of the Holy Spirit. 
Most strikingly was this made to appear, when 
the apostles of our Lord turned from the Jews, 


“and bore the messages of divine grace to the 


Gentiles. No sooner did they begin to preach 
Jesus Christ to the heathen idolaters, than the 
Holy Spirit followed them. The eyerlasting 
truths of the gospel were, in. many instances, 
savingly impressed on the minds of those, who 
before knew not God. The fruit of the spirit ° 
was seen in their lives ; nothing of which had - 
ever been witnessed among them, previously to 
their hearing the gospel. 

All, who are training up for hae en, are sanc- 


«tified through the helief of the trath. Awaken- 
ings and revivals of religion haye eyer taken 


place, where the gospel has been preached ; 
and usually where the distinguishing doctrines of 
grace haye been delivered with prinness and 
power. Pat 
But, admitting that heal Massed efcke: do cet 


- not follow ; yet ministers have “every encourage- ape: 
ment to he diligent in their sak and to exhibit 


56. A SERMON RY 


to their hearers the whole counsel of God. Their’ 
close and anwearied attention to the’ Holy Serip- 
tures will not be in vain, if they are only faith-— 
ful to deliver the truth as it is in Jesus ; beeause — 
God will make use of the truths of his word to 
glorify higself. Ministers have encouragement — a 
torebuke, exhort, reprove and warn, with all © 
long-suffering anit doctrine ; for whether men ~ 
hear or forbear, some valuable purpose will be 4 
answered by their faithfulness. Their duty is 
to plant; it is the province of Ged ta- Be the. 7 
increase. a 

2. ‘The faithfulness of ministers is not to be a 
estimated by their particular suceess. 

This foliows from what the apostle ndinicas in, | 
the text; that they may be a@ savour of eh 
unio death. ‘The fragrancy of the gospel, so 7 
rich in itself, is eficacious to bring death, in its 
most dreadful forms, on all unbelievers. It is * 
acknowledged, that ministers .may live lives so ~ 
unexemplary, and preach doctrines so corrupt, © 
as will naturally tend to destroy the souls of ate: a 
people. A corrupt ministry may be ranked ~ 
among God’s heaviest judgments. But, we are q 
to remember, that it is fidelity, and. not : 

which Christ rewards. iat 

A minister may be faithful, in his ie | 
few are ‘converted, ulider hig preaching. 1 
may be a burning and shining light ; da- 
bours inay be abundant, seasonable and eyangel- _ 
ical ; and yet stupidity, unbelief and wickedness _ 
be lamentably prevalent among his people. He 
may be of eminent service, in the wera 
Christ, Hu appear, at the last day, to” haye be 


clarative ae ofGod ; and yet his s 


eR a cnt ak ALVAN. HYDE. a ee BD as 


a ing nae to Chrigt: be rnedtpilecila God 
eres to the word, W hen and where he 
ses. But, the faithful minister keeps him. 

ge f ae from the blood of those of his charge, 
arn are ripening for that solemn and awful day, | 
“when the Lord Jesus shall be revealed from 


yf 


to take vengeance om them that know not God, 
and that obey not the gospel of our Lord Jesus 
Christ. 
8. On a review of the consequences, of 
E reseebia gospel, it appears that the meeting of 
Is ministers and their people; at the day of Judg 
ment, will be yery interesting and solemn. 
In this world, the ministers of Christ meet 
the people of their charge, on the Lord's day; 
and on other days and occasions, to instruct them i 
in the things of religion ; to beseech them in 
-Christ’s eau ito: Wc “reconciled to God, and to 
_ offer up fervent prayers to the Father of mer- 
cies, that Christ, the hope of glory, might be 
formed i in them. While in Hine world, life or 
| death, is in question ; eternal life or everlasting 
death. In the world to come, they will meet 
fora yery different purpose. Before the tribu- 
| nal of the Most High, they will meef to witness 
the infinite consequences of the gospel-miessage, 
\ 


_on those who preached, and on those who heard 

it. Then, the faithful minister will speak a 

very different language to the impenitent, from 

. what he does now. He will use no more argue 

ments, no more entreaties ;—he will offer up no 

| moré prayers ; but he will be the accuser of 

| those, who rejected the gospel he preached: He . 
| will be a swift witness against them: Cn the 

' ether hand, the unfaithful minister will lear 


4 ’ heaven, with his mighty angels in flaming fire, bai 


WB i A SERMON BY 


fom ‘those ‘for whose souk e. 
watch; nothing but bitter aceu 
interesting and solemn must be t 
_ Were these thoughts iin presse: 
of sitiners, as God is able to impress ther 
power, they would justify the plainn 
_ isters, in addressing them on the cl 
‘eternity. And ifthe minds of mini 
i duly influenced by these things, w 
tion and. prayerfulness would they 
adulterating the word of God. The 
highest concern would be to liye ani 
in such @ manner, as to commend the trt 
-eyery man’s conscience, that, by their rt 
ness, they may be unto God a sweet savor 
‘Christ, whether men hear, or whether the 
bear. 44 
‘The subject will now be closed aati seme : 
dresses. 


TO THE PASTOR BLECT. , 
Dear Sir, ae 
THe scene, now opening to. you, is 
solemn and interesting, and doubtless connéeted 4 
with consequences, which no language can des- 
eribe ; consequences, which will reach - 
the efernal world. The time has arrived 
the way is prepared, im divine providen 
yeu to be set apart to the great and am 
work of “ feeding the church of God, whic 
hath purchased with his own blood.” You 
to be placed, in this part of the vineyard of our. 
Lord, as'a fellow-labourer with our venerable fa- 
ther in the ministry, who has long stood here, 
watching for souls, and publishing the glad ti- 
dings of salvation. From the intimate aequaint- — 
auce Ehaye had with you, while i aig ie a 


ALVAN yDE. 2. ; . he i 


vi es earnest prayer” fo divine direc. 
ior a isepporte Sree | i 
ai Wy young brother, dedicate vonate unre ce Mieke 
edly to Christ, and engage cheerfully i in your. 
‘ work. “Tt is an honourable work; because the ie | 
reat Saviour of the world was ppee employed i in in 
. We trust he now calls you to act, as an aim- 
basen of his ues and to beseech sin 


E oie and | so alike, as in the abies: of the 4 
mi istry. Inno other work, could the eae 
‘Ue of: your mind, and your improyeme ents in sei- i 
| ence, be so directly applied to promote the gio. 
. ry of God, and the spiritual good of men. If 
| 


you should be made the humble instrument of 
_ saying a single soul, it would be more, infinite- _ 
‘ dy: more, than to he raised to the highest office. 
i in civil life, or to be celebrated, on the histories. 
_ page, as a profound scholar, ( 
| . To impress the minds of ministers with the 
bs importance of their work, God hath assured them — 
i that, “He, who cony erteth the sinner from the 
| error of his ways, shall save a soul from death, a 
) and shall hide a multitude of sins.” Who can _ 
| estimate the worth of an immortal soul* ‘The 
i ‘whole world is not to be compared with it. Re- 
member, then, you have an object. sufiiciently 
_ great to draw forth your constant and unwearicd 
| exertions, “You may spend, and be spent,” in 

2 promoting the spiritual good of your fellow-crea- 
tures, without incurring the charge of folly; 
even though the more abundantly | you leye them, Wie 


| ae yer be loved. 


60 x SERMON BY _ 


(Are you. conscious of great we 
in view of the magnitude ans : 
the werk before you, do you ap 
trembling heart? The Lord Jes 
, to it, says, “ My grace is suffi . 
my strength i is made perfect in we 
him, therefore, repair for strength 
_Acquaint yourself with the spirit 
the people, the old and young, 
may be conversant; and make 4 


Jesus the Lord, and yourself” thei , 
Jesus sake.” Through your in 
may the word of the Lord have freee 
_be glorified, among this people, - 
the savour of life unto life. God 
protection and blessing 5 ; and vaca ‘ 
may you, at ey receive a crown’ of glory that t 
—fadeth not awa , 
It is ineae also, that a few words: ibe ad ze | 
- dressed to the Church and Congregation i a ‘ih is 
place, Ey, 
BaerareNn AND Frrenns, oe 
We present you our sincere congratulations, 
occasioned by the present sole uaieger We re: 
Joice in the apparent smiles of the Head lof the | 
church upon you and your children; in giving 
you so fair a prospect of having the ‘gospel and ! 
its ordinances continued among you. Your Rey- 
erend Pastor, whose instructions, councils ‘ant 
rayers you nav eso long enjoyed, ° ‘indulges: x 
nope, that you will not be left as sheep withou 
a shepherd, when he shall be called to go the 
way of all the earth, God, who has th hearts of D 
all men in his hands, has inclined you fo unite 
in giving his young servant, Nene hefore you, 


B | Se aml OALYAN, yee. Cree. © Slag 


AP tion to, sake you by. the hand and guide y you 
in the © way of life. We call upon you t to receive 
im, as an ascension sift of the Lord J esus Christ. _ 


will be instrumental of fitting you for otalied ve 
| happiness, or unspeakable misery. He is to bé 
i placed, here, for the defence of the’ gospel ; and» 
ie you must. be willing he should be plain and faith. 
~~ ful, in preaching its distinguishing doctrines. 
- He is to stand among you, “a steward of the. 
_. mysteries of God ;” and “it is required in stew- 
ae) and that a man ai found faithful. i 
. While he devotes his time and talents to your 
ae Aceon interest, you will not, my brethren, ex- 
_ pect him to. “ goa warfare at his own charges.” 
«The Lord hath ordained, that they who preach 
the gospel s should live of the gospel.” 
_ A faithful minister esteems the prayers of his 

people an invaluable blessing, Itis a blessing, 
from which he derives great support, under those. 
trials, to which a faithful discharge of his duty 
subjects him. Fail not of affording + this support 
to him, who, in a few moments, is to be conse- 
| erated as a spiritual teacher among you. Long 
| may you liye together in love and peace, and may 
| you and your children prove his joy and crown 
| in the day of the Lord Jesus. 
‘ Rie & oconclude : Let this numerous assembly re- 
 alize the goodness of God, in favouring them 
| with the light of the gospel. With respect to 
us all, ministers and people, the door of mercy is 
| now open. ‘The Lord is waiting to be gracious ; 
and is giving us frequent opportunities to hear 
. the precious truths of his word. What will be 
the effect of divine truth on the souls, here pres- 
| ent, we know not. To many of us it may he to 


‘The should be. faithful, in his great work, he 


ce, befi 
Wiatado motos a 


ie ik “& 


. as 
re . a REE 


eee Saar aehdeay Came a ie ae 

Ke Ps A; GEREN i: int Py " sy 4 i 

Ph. ae >) SERMON IV. | 

: ‘ ; p ae ak 

) ae nf t ; , a ; oa Nis Bane Toate Rl id is 
Salvation in none but Jesus Christ. ek 

eee | Zip tka pe RR 

Nt a ° 

- : | 

_ A SERMON 

Y waaay BY 


JACOB CATLIN, A. M. 
/ PasToR oF THE FIRST CHURCH oF CHRIST IN NEW-MARLBOROUGH, 
& MASSACHUSETTS. 


ey 


3 Acts 1v. 12. 
Neither is there salvation in any other. 


: PETER and John; having excited the 
b wonder and aniazement of the multitude, by a 
notable miracle on the lame man, at the gate of 
the temple ; improved the opportunity, not on- 
ly to'attend the evening oblations ; but also, to 
| french the doctrines of the gospel. “ And as 
they spake unto the people, the priests and the 
captain of the temple, with the Sadducees came 
‘upon them, being grieved that they taught the 
people, and preached through Jesus’ the resar- 
rection of the dead. And they laid hands on 
them, and put them in hold unto the next day.” 
On the morrow, these two apostles were set in 
the midst of the grand cotincil of the nation, and 
asked, “ By what power, or by what name haye 


64 A SERMON BY 


ye done this?” ““ Thet: Peter, fill 
Holy Ghost, said unto them, Ye raul 
people, and elders of Israel, if we this day, be 
examined of the good deed dane to th impotent } 
man, by whit means he is made whole; be it 
known unto you all, and to all the peopl of Is 
rael, that by the name of Jesus Christ of | 4 
eth, whom ye crucified, whom God raised ronal 
the dead; even by him, doth , this man stand 4 
here before you whole. This is the stone which 
was set at nought of you, builders, which is be- 
come the head of the corner.” As a conclusion © 
of this bold and faithful testimony for Christ, 
Peter addec:the words of the text, Nears, is ‘ 
there salvation in any other. i ike a 
These words express our entire danheteass p 
Jesus Christ for salcation. tis proposed, 
ist. ‘To illustrate this idea ; and 
Qdly. To prove it. 4 
I. As an illustration, we may sheen that, 
in salvation by Jesus Christ, three’ EA | 2 
implied . a 
1. An atonement forsin. This is a necessa- 
ry ground ofthe salvation of sinners. “ yaa 
shedding of blood, there is no remission.” _ 
threatening of the divine law for sin is santa i 
and is as important as the precept. How then 
could God be just; in the forgiveness of sin, omy 
any ground short of an infinite atonement? Re- 
pentance and reformation make no atoneme! nt 
for sins that are past ; nor is it possible for sin 
ners to do this by sufferings ; unless their suffer) 
ings areeternal. And, indeed, were it possibl 
for sinners tobe saved, either by their own rev 
formation or sufferings ; yet salyation, in this 
case, would be an act of justice, and not of grace” 


eS aACon “OATIIN, Bie giGs 


‘the gospel plan, the only forradatitnn of saving 
~ mercy to sinners, is an exhibition, and. fandica. 
= on of the curse of the divine law, in the suffer- 
‘ings of the Lord Jesus Christ. “ Christ hath 
i delivered us from the curse of the law, bemg 
- made acurse for us..?> “ Who his own self, bare 
our sins in his own ody on the tree.” We are 
a entirely dependent, on Jesus Christ, for an infi- 
ph Rete atonement. 

‘Salvation by Jesus Christ, impliés a de- 
idence from sin. His name was called Jesus, 
because he should save his people from their sias. 

- By his atoning blood, the foundation of pardon 
is laid: by the gift of the Holy Spirit, which is 
the gift of Christ, sinners are "regenerated, and 
» sanctified: “ And you hath he quiekened, who 
were dead in trespasses and sins.” Salvation 

- from sin, brethren, which is an infinitely impor- 
tant and glorious part of our salvation, is by 
ap Christ. | 

The ‘act of forgiveness, OF justification 
oe mie eternal, is implied in salvation by Jesus 

ees Christ. © Being justified by his grace, we are 
4 “made heirs, ‘according to the hope of eternal 
| life.” This act of justification is final and irre- 
 versible.  “ “Whom he eo them he also 
_ glorified.” 
| os That we’ are depeadeat on Christ alone, for 
~~ the act of pardon, and final justification, is evi- 
dent from his own claim of power on earth to 
forgive sins ; and of sate ge and authority to 

- judge the world. To him that hathredeemed us 

|| by his own bloed, and hath raised us from spir- 
| itual death, itdoubtless belongs, to grant us the 
| ik forsiveness: of our sins ; and to “ keep us‘by his 
f re power, through faith untosalvation.”> 

9 


- 


Ii. “Our entire dependence 
for saly ation, is now to be proved. 
admit the diyine authority of the a 
~ point is. proved, by the unequivo nal d 
of the text. Neither is there | scaly 

other. For, this declaration was § 
made and urged, at the hazard Whig 


rope 


persecutors, This, indeed, is ay Foes 
timony of the scriptures. In the W 
we find but one plan of salvation ; >and 
candid minds, it is evident, that it 
at all by Jesus Christ, itis so exely 
_ this, even the unbelieyer must be ser = ) 

it isa plan of salvation totally diverse 
other whatsoever. To be saved 4 
damnation, by an infinite atone 3 byr 
eration, and sanctification of heart ; by an ac 
justification, which can never be rever ed. 
ing grounded on an eternal pi 
an effectual ealline ; so that, “ Whom 
predestinate, them he also called, and w 
called, them he also justified, and wh om. 
tified, them he also glorified ;” is aplan, 
distinct from all others, and exelusire 0 
ers. 

Not only se, but who can suppo 
would have left the realms of ¢ slorye . 
himself, even to the death of the ere 
salvation of sinners had not depewdella ni | 
there had been a law, which could have” river 
life, verily, righteousness,” (@ e. ji ion, , 
«should have been by the law. “dif a 
ness come by the law, Christ is dead im’ yam 
To deny our dependence on Christ alone forsale 
yation, is, therefore, to renounce, not only the 


JACOB CATLIN. parha ini! (ERE 


Be cethxiey of Hie. ccriptures ; but niko eye. 
dctrine that relates to the christian oe oF 


ge it is ‘Gaficiont, aly to mention to yo My 

- some of the: many sources of evidence; such ag 
|) the yast number of important, and incontestible 
) miracles ; the exact fulfilment of along series of 
i ‘singular and remarkable prophecies ; many of 
which depended, for their fnlflment, on the vo- 
: al conduct of both virtuous and vicious 
“men. Also the nature and moral tendency of all 
the doctrines and precepts of the scriptures; 
ae blessed fruits and effects produced by them, 
on the hearts and lives of sinful men; and the 
constant divine interposition, in’ all aves, to pre- 
serve the scriptures in their purity, and to give 
i them efficacy, as the sword of the Spirit, to pierce | 
the hearts of sinners, and subdue their enmity ; 
‘and to support and vindicate the chureh of 
Christ: these and many other arguments, af. 
ford | incontestible evidence of the divine author- 

Mics ofthe scriptures ; and cqual evidence of our 
entire dependence on Jesus Christ for salvation. 


IMPROVEMENT. 


1. Inaview of our entire dependence on Je-— 
"sus Christ for salyation, it is an enquiry, wheth- 
| fen, on our part, any condition is required? On 
‘the ground of an infinite atonement by Jesus 
Jhrist, some contend, that all men are eqnal 
_ subjects of divine grace, and that all are entitled 
to ie Aa ‘The. talk of a condition on our 
part, is considered as renouncing the doctrine 
of ‘salvation by grace alone ; and as depending, | 


i in part at least, on the feeds ofthe law. % But 


6s, - & SERMON BY | 


what saith the seripture ? Abraha 
God, and it was counted unto him for righ 
ness. Now to him that worketh, ist 
not reckoned of grace, but of debt. But "a 
that worketh not, but believeth on him that j jus- 
tifieth the ungodly, his faith is counted for ~ 5 
righteousness.” Abraham, in consequence of) 
his faith, was called the friend of God ; and in no” 
part of the bible, is salvation promised to any 3 
but the friends of God. “The wicked shall per- a 
ish ; and the enemies of the Lord shall be aah i 
fat of lambs, they shall consume ; into smoke, "i 
shall they consume away.” 

Faith in the Lord Jesus Christ, constitutes ay i 
most cordial friendship to God ; and this” % 
strietly required of sinners, ‘as the condition of ce 
salvation. “He that believeth shall be saved, 
and he that believeth not shall be damned.” “If” 
ye believe not that Tam he, ye shall die in your 
sins.”? ‘Thus plain it is, that faith in Christi ing 
the condition of salyation ; and this faith is not) 
merely speculative ; it proceeds from the he a 
and works by love. “With the heart, man be-'” 
lieveth unto righteousness ;” and “ ‘ without holi. ” i 
ness, no man shall see the’ Lord.t Supe aie 

Those, therefore, who think to’ magnify 
grace of God by the doctrine of unconditio 
ahd universal salvation, stand opposed to 
plainest declarations of the scripture ; and a 
prove the doctrine of atonement, by ‘the bloads 
of Christ, only as a cloak of licentiousness, : Batt 
« Do we thus make yeid the law through faith ? 
God ferbid. Yea, we establish the law. — By 
Jesus Christ, the law was magnified) ih anced 
honorable ; and « the just shall live by faith.” = 

2. Ina view of our entire de pendenie! on the” 


Tay GM ee seo TTA Ct be? 


JACOB CARLIN ey Ron pale 


kd 


ox Lond gos Christ ; and of the necessity of true 
nm / faith in him ; the next enguiry may be, whether 

a gives to all men equal advantages to obtain 
(dee salvation. By some itis thought, that, tobeac- | 
fe ‘quitted of partiality, God must give to every one, _ 

ia either ‘externally or internally, equal advantages. 

| But, in the exercise of mere merey to the ouilty, 

” what room is there for the exercise of an unjust — 
| partiality? To support this charge against God, 

men must have certain claims ; AOy from party 
 motiyes, be defrauded of these claims. : In the 
' present enquiry, therefore, partiality is out of 
_ the question. 

In the things ef this world, God’s treatment 
| of mankind is extremely various. ‘To some he 
_ gives great, and to others but small advantages 
_ for temporal good. Also, with regard to the 
_ future and eternal state, we are plainly taught, 

_ that, as a wise and holy sovereign, “* He hath 
mercy on whom he will have mercy, and whom 
_ he will he hardeneth.” Both, from scripture 
) and observation, it is peiout. that his saving 
_ mercy is limited chiefly, to those who are spe- 
| cially enlightened by the dispensation of the 

; gospel. Does God then give to all men equal 
_ adyantages to obtain salvation? The apostle 

| decides. “What advantage then hath the Jew? 
or what profit is there of circumcision ? Much 
every way ; chiefly, because that unto them. — 
_ Were committed the oracles of God.” The great 
advantage of possessing and reading the oracles _ 
_ of God, and of hearing the gospel of Christ, is 
_ stated atlaree in the tenth of Romans. « W ho- 
_ soever shall call on the name of the Lord shall be 
saved, How then shall they call on him, in: 
pion they haye not believed ? and how shall 


“FO A SERMON ny 
| they believe in him, fw hire cherigeeaee 
and how shall they hear without a pre 
So then, faitlrcometh by hearing, and h 
by the word of God.” “By this 
as far as mankind have opportunity t 
word of God, frem the preachers w 
hath sent; they have a special ady 
pene aly atene Bie heathen are destitut 


God ; destitute of the knowiba ve of 
Giristis ; ofcourse, unable to embrae 
that faith, which it essential to salya i 
cording to scripture testimony, their cas 
deplorable. They are cast off for their 
ations; and the things which they sacrifi 
Saenihien to devils, and not to God. Ye 
declared, that “ where there is no é 
people perish. » 
To say, that all men have cea ady 
to obtain Gulvatting is inconsistent with t 
tinction which God has always and 
made between his chosen people and other 
tions. Of Israel it is written, “ He shew th h 
word unto Jacob, his statutes and. judgmen t 
tb Israel. He hath not dealt so’ ho 
and for his judgments, they have’ 
them.”? ‘Will it yet be said, that the 
and Canaanites had ady antages to 
tion, equally with God’s chosen peopl 
purpose was Israel distinguished from the he 
en world? unless by divine instruction, # an 
tinguishing merey, special ady antage W 
to obtain saly ation. Also when C 
had made an atonement for sin, and 
promise ofthe Spirit; to what purp 
give to his disciples a solemn charge, 


Hl t ne oe and a the eval to: every 
ture ?? ‘And why did the apostles hazard 
- lives to teach and enforce the doctrines of 
the cross ; if without these doctrines, sinful men — 
ad. an equal ¢hance for salvation? Why also do 
those who clamor in favor of the idea, that God 
gives his Spirit to every man alike, compass sea 
‘and landto make proselytes? If, indeed, all 
men haye equal advantages for salvation, to” 
hat purpose is the extreme labor and hazard of 
‘christian missions at the present day? Why 
. should the holy scriptures be diffused, at vast ex-) 
pense, among all the heathen nations? Mission- — 
ary exertions, in every age, have been grounded 
_on the supposition, that a*knowledge of the true. 
" God and Saviour is essential to that faith, which ~. 
is the condition of salvation. If so, tien: to the 
greater part of mankind, in every age, God hath 
given but small advantages to ohtain salvation. 
‘As most men did not like to retain God in. their 
| knowledge, he hath given them over to a repro- 
| bate. mind. ‘Tosome, he sends strong delusion, 
! to believe alic; and, in fact, to very few, does 
he give equal advantages toohtain salvation. He’ 
acts the part ofa wise and independent sover- 
eign, hiding ihe things Ff his kingdom, in many — 
ik instances, _jrom the wise and prudent ; and re- 
| vealing them unto babes, And. it becomes us, 
| joy ully, to say, “Evenso, Father, for it seem- 
¥ eth g Bp in thy sight.’ 
_ Being entirely dependent on Jesus Chriss 
for sae 5 and the condition, on our part, 
li being an intelligent ‘and cordial faith in him ; 
is. a serious and anxious enquiry, whether 
here be any ground of hope for the salvation of - 


ie ste 


those e that die i in bance ? Such are. wholly i inca- 


JACOB. caTEAR, ie i 71 oe 


ar _ A SERMON ‘BY 


pable of reeeiving instruction 3" 
an inteliigeas. faith in Jesus Christ. 


that such may be the subjects 
and of salvation by Jesus Christ : 
evident from the scriptures. When 
dren were brought to Jesus for his blessi 
took them up in his arms, and blessed them, : and 
said, “Suffer little children to col ne ae me, 
and forbid them not; for of such i is tl e 
of heaven.” W ether. by the kingdom of he 
en, Christ meant his kingdom in this we td, 
in the next ; there is equal evidence from from om 
passage, that infants may be the au bject: ‘of ¢ 
vine grace, and the heirs of catapon. # 
By some, itis affirmed, that wed 
on the ground of their i innoceney. | ving co) n- 
mitted no actual sin, against the how ed 
the divine law, they are not otpees to final 
punishment. This sentiment, _ Red ver, is. i 
direct opposition to the text, which affiem tha 
there is salvation in no other but sae 
and he is the Saviour of sinners only. 
therefore, are sinful and condemn 
The doctrine of original sin, however chan 
to proud philosophers, results most clear y 
this subject. Salvation by Christ. ale et 
astate of sinfulness and condemn 
such a state, and only such, he apy eared to. d 
-liver mankind. “ When we were wit thou 
strength, in due time, Christ died for the a 
ye He came not to call the right -ous, | 
sinners to repentance. If infants were 
beings ; then instead ofless tl nm, t 
were more than a thousand righteo iy ia th 
of Sodom. And on this ground, we mis 


‘a ep , ie a great part of the souls, in the lens 
tions, weltering under the wrath of f God, are 
et and holy beings. No, my brethren; 
are entirely and equally dependent on Jesus 


cee are sinners ; sinners from the earliest 

, pes of infaney. Such they are declared to be 

in the holy scriptures. Ps. 58. “The esti 

_are estrangend from the womb, they go astray 2 

_ soon as they are born, speaking lies? ie. ex- 
J SEINE false and malignant aifections of heart. 
. “Their poison is like the poison of a serpent’ — 

&. Dah enent in their nature. “They are like the 
deaf adder that stoppeth her ear ; ‘which will not 
hearken to the voice of charmers, charming 

neyer so wiseiy.> “ Whocan bringa clean thing 

out of an epeleans How can he be - clean, who is 
bora ofa woman 2" | 

~ ‘In the seriptires we read, that sia and death 

are co-extensive. “ By one mana sinentered inte 
i pe world, and death by sin ; and so death pass- 
ed an tae ‘all men, for that ali have sinned.” 
has reigned, inevery age, even over i- 
" fants ; because, by the disobedience of one man, 
Adam, they were made sinners. This was the 
nal constitution of God,. when Adam was 

we eeprom the federal head of his posterity. 
bk, And since his apostaey, ail are sinful from their 
| cee and entirely dependent on Jesus Christ 

or saly ation. - : 
, therefore, salyation be extended, by adivine 


| ion, contained in the covenant of grace. Aceor- 
e,. ingly, when we contemplate this eevenant, as 


rg (¢ Be 


brist for salvation. All therefore, old and 


& promise, in any instances, to those that ‘die inin-- 
| fancy ; it must be by a particular plan, or provis-— 


: 3 is stated 1 in the we piste dare ce we find the i seed, ; 


JACOB CATLIX. ae 3 wy ae 


Pp 


a art be") iB) cn, 
A ¥ ear ie gua ee ; 


Th A, SERMON BY 


ta 
and especie the infant seed of i Bye as Ee 
~nected with their parents, in the inheritance of 
the richest blessings, whit flow from the grace 4 
‘of God. This was, in some measure, © ‘the case, 
even before the flood. A marked. distinetion. ex- 
isted, between the seed of wicked Cain, and of — 
his Esther Seth. In the family of ‘Sethe: the 4 
_ church was perpetuated ; and his sons, were, by: 
way of distinction, called the sons of. God. Also 
when Noah, by faith in the trae Gedy > prepared: 
an ark, it was tothe saving of his house. Haying 
finished the ark, he receiv veda command of God, 
which intimated the idea, that his household were 
to partake of the benefits of his faith, “ Come | 
pg and all thy house into the ark, for thee 
have I seen righteous before me, in this genera- 
tion.”?, This was typical of spiritual. blessings, 
descending on the seed of the faithful. Also, 
when the covenant of grace was proposed to’ 
Abraham, the import of it was, that, in conse- 
quence of his faith, his seed as well Shiels 
should be blessed. “1 will establish my coy 
nant hetween me and thee, and thy seed after 
thee, in theirs generations, for an everlasting | 
covenant to be a "God unto thee, and to thy seed — 
after thee.’ Abraham, haying manifes od 
faith in God, andin his grecious prom 
commanded to apply to his seed, eyen | 
cy, the same token of the covenant: @ grace, 
which was to be applied to himself. © Byery 
man-child among you shall be cireumeised. 7 
Abraham “received the sign of eireume 
seal of the righteonstiess,” or aeceptablen 
“ofthis faith.” Its being applied — to. 


ba Ae fey yes Sida OATIAN. | 


ag Pana his posterity. ‘The lnk selec og state ef) 
e all posterity, were at first suspended onthe part 
| ae ) which should be acted by their parents. And. 
ie since the Sere ys and the revelation of divine — 
grace, the character and state of children seem, 
ander God, greatly to depend on the faithfulness, ory 
( or'unfaithfainess, oftheir parents. "This is the — 
source ef particular hope, that the children of 
the faithful, many of them at least, may be sav- 
ed by Jesus Christ, though they diei in ce 
Thus, brethren, on “the same ground, 
' which Abraham acted, by ae diteetion, ad 
the cireumeision of his children ; ihe true be. 
| Hever now acts, in the bapreli jf fag children, 
| ‘The main import of both, is ex actly the same 
a ‘The infant now, as weil as in ancient times, | ka: 
ing » incapable of dedicating itself to God, by its 
own faith; is as proper a subject of dedication 
asever, by the faith of the parent. This is the 
. plan ¢ of ihe covenant of grace ; and on this plan, 
Ri it is hopeful, that souls aiidwierable are. saved, 
- which, in this life, are incapable of exercising an 
_intelfigent faith i in Jesus Christ. Whea Jesus 
io said, & OF such is the Kingdom, of heaven ;?. bis 
ye Ost obvious, and particular meaning was, OF 
fi -such as were broughi to him for a blessing, in tite 
arms of ‘parental faith and obedience.. And; we 
observe, Christ was much displeased with those 
that We age the faithful | paren who seiko 


ie ses Acre 


ok 


Se PMR wie Sy i % 


eee exercise a saying faith in Christ. - Baptis | 


76 7 aa SERM oN. BY 


x het children to him ; as many rebuke, ti 
present day; though, in other opis = otal the: 
were his own chosen disciples, Dibstel neetins 

4. The knowledge -of the truth, as) ) 
respected, being essential teehee fait onan is] 
the condition ary salvation; we are led to see the 
infinite importance of christian instruction — — 
Children, as soon as they are capable of the 
knowledge of Jesus Christ, stand in perishin 


need of this Knowledge. Without it they cannot 


their infancy, is not, the putting away of 
sin; but is the commencement of parental duty 
and it implies a solemn obligation to the 4 
ful discharge of the whole series of | 
no small part of which, is, religious in 4 
“« Train up a child in the way he should go, and ¥ 
when he is old he will not depart from 1t.? ©. 
these words, which I command thee this day, 
shall be im thine heart ; and thou shalt teach 
them. diligently to thy children’; and shalt tal 
of them wher thou sittest in eed house, 
“when thou walkest by the way, and when t 
liest down, and when thou risestup,? — 
Also, in more advanced age, mankind. stand a 
in equal need of religious instruetion, “ My 
people,” saith the Lord, “are destroyed for le 
of knowledge.”? How important is it, that mi 
isters of the gospel labor abundantly, reach. 
ing, in conferenee, and in teaching “from house o 
to house, the essential dectrines and duties off 
christianity ! How important also, that all th Do 
people attend diiigeatly to the faithful ministry 
ofthe gospel! “For the priests lips shinai 
knowledge ; and the people should seek t 
at his mouth ; for he is the messenger of 


iets eARE ON ee 


Londof Roa » Saving faith can never spring 
in the heart of those. who despise or neglect 
he ministry ofthe gospel. He that, in this ease, 
espiseth, despiseth not man, but God. “tHe that 
espiseth you,” said Christ to his ministers, 
“despiseth me ; and he that despiseth me, des- 
ie ‘piseth him that sent me.” Surely, where God | 
in his providence affords the faithful preaching 
x of the gospel, a diligent attention to it 1s essen- 
Kf tial to salvation. “ Faith cometh by hearing.” 

- Inthe same view, how important is it to spread 
the knowledge of the gospel among all nations 
by Missionary exertions! How important, that 

© the holy scriptures be diffused abroad, im all the 
yarious. languages of mankind! Salvation can no 

_ more be obtained in the darkness of heathenism, 

» than civilization ; andin itself considered, it is 
infinitely more important than civilization. Are 
we. then convinced, that the heathen are perish- 
ing for lack of knowledge ? How important is it, 
| that we labour, and pray, and contribute of our 
property, for the universal spread of christian 
instruction | ut 
5. Wntire dependence on Jesus Christ for 

i get leads us to realize the doctrine of his 
absolute divinity. Witheut this, how could he 
_ be independent and all-sufficient—able to save to 

b bets: uttermost, all that come unto Ged by him? 
yn no subject, was the Saviour more explicit, or 
| ed than on ote In the tide of ca: 


78 a mauen, Oe Sas 


is the doctrine of the Trinity i int 
head. This is padapers A ry th 
John; “There are three that bea 
heaven, the Father, the Word, - 
Ghost ; and these three are one.” “f . 
mystery of the Trinity may be, ‘ye 
ize entire dependence on Jesus @hrist | 
tion, are grounded and established in 1 
trine : and it is, in their view, the basis _ of t 
pel scheine. Sy eta 
Finally, brethren,. we find with hi 
doctrine of dependence on pa ag 
system of interesting and humiliating truth 
From the declaration, that there is salvation n 
no cther, arise many serious enquiries, — nd im. 
portantinferences. By this ogee es 2 fe 
ourselves shut up to the faith ; and it 
us to attend, most seriously, to the 
belong to our peace. Dependent : as we | 
Jesus Christ ; yet, “ How shall ings a if we 
neglect se greai salvation 2° pier 2 ot 
part, it is of mere, sovereign grace ; yet, on 
part, it is conditional. “Believe ‘othe L 
Jesus Christ, and thou shalt be piace 
house.” “As many as received h 
gave he power to become the sons « 
to them that believe on his name : 
born, not of blood, nor of the will 
nor of the will of man, but of God.” _ 


> 
% 
> 


Piss Wee 


The Be doctrine of Election, or Preilesti. 
. i nation to Eternal life. 


Wea: ¢ ‘ Corsesossccece t 


BY 


JONATHAN MILLEE, -1. M. 


= YASTOR or THE CHURCH OF CHRIST IN BURLINGTON, SONNECTICOT. 
§ _ 


. Ephesians sds 546: 

 decording as he hath chosen us in him, before the 
i - foundation of the world, that we should be ho- 
ly, and without blame before him in love : Hav- 
. ing predestinated us unto the adoption of chit- 
_ dren by Jesus Christ to himself, according to 
_ the good pleasure of his will ; to the praise of 
the glory of his grace, wherein he hath made us 
yy Bead in aie beloved. 


| ae words assert the doctrine of 
q ‘election ; ‘that the saints were chosen of God to 
| be holy, before the foundation of the world ; 
| that they were predestinated unto the adoption of 


an it etl be iS | that this ig “Rot a 


ildren, according to the good pleasure of his  ~ 
Il, to the praise of the glory ef his grace, and 
at he hath made them accepted in the beloved. | 


80 A SERMON BY 


single, imsulated text, of dou ) 
tion, it may, be proper, before 4 
attend to several other passage 
scripture. Rom. 8. 28—30. To ii 
called Aaphed to his purpose. 


formed to the image ¢ of his Son, that — shi 
the jirst horn among many brethren. “Moreover, 
whom he did predestinate, them he also” called ; 
and whom he -called, them he alse justified ; - an : 
whom he justijied, them he also glorified. - "Eph 
1. 11. Inwhom also we have obtained an inherit- 
ance, being predestinuted according to the purpose 
of him, who worketh all. things after the, counsel 
of his own will. 2% Thess. 2. 18 God hath from 
ihe beginning, chosen you to salvation, through 
sanctification of the Spirit, and belief oft he truth te 
John 15. 16. Ve have not chosen me, but T have 
chosen you, und ordained you, that you should gt 
and bring forth fruit, and that your fruit s mn 
remain. ver. 19. I Havs cHosEN You” our 
THE WORLD. : 
These few passages, it is believed, are sufliz 
cient, without any comment, 6 explain. re 
meaning of our text, as well as to show, that i 
is not a passage which stands alone in the bib 
and might, for that reason, be but ca 
understood. To these might be added all 
scriptures which speak of saints as” 
elect, chosen of God, appointed to obtain 
tion, ordained wnto eternal life, begotten a 
of God. ‘Thus our text, aceording to the 
al scope of the gospel, does assert a 
election of some men to salvation 3 a 
election was before the nde of t t 


JONATHAN MILLER, $i 


ts sure of God, and to the praise of the slory of his 
hep ne We shall, 
Tf. Explain the terms, election and pre eilesti. 
ation. And, 

a, LT. Prove the doctrine of the elattion and 
Pcaestion of certain men to eternal life. 
As The meaning of the word, election, is a 

poke of one or more out of a nuniber. So it is 
used in common cases: When a magistrate is 
thosen, he is elected from among a number of 
others. The one chosen, is predestinated be- 
forehand, by the electors, to be a magistrate, 
r when the time appointed shail arrive. Election 
and predestination, in this case, are the same 
» thing. . When we select any thing from anviig, 
“others, and set it apart for a particular purpose ; 
we predestinate it for that purpose; and w hen 
the occasion offers, we put it to that use. God 
_ chooses ‘and sets apart, from aniong. others, 
eertain persons and things for particular pur- 
| poses. Thus he cliose and set. aye Jeremiah, 
| and said to him, Before Lformed thee in the belt: y 
‘knew thee, and before thou camest forth out of’ 
| the womb, I sanct ified thee ; i. e. set thee apart 
| for a holy use; and I ordained thee a prophet to 


MY 


| God was pleased to set apart and sanctify the 


h resurrection of Jesus Chiist. From that time 
| to the end of the world, he was pleased to set 
| apart the first day, as his weekly sabbath. When 
) God was about to overwhelm the world by the 
i universal deluge, he chose, out of all the fumiv 
lies of mankind, that of Noah, to be the parents 
| ofthe new world. God also, ayooeity to mani- 
ie 11 


‘ihe nations. From all the days of the Week, 


| Seventh, to be observed as his sabbath, till ‘the 


‘the adoption of sons, according to the good plea. 


~ 


>. 
eee 
’ 


€2 A SERMON BY 


fest his distinguishing wrath, © 
‘and brimstone on the cities of 
Lot to be asubject of his grace 
the overthrow of Sodom ; that t 
see that God distinguished betwe 
and the wicked in judgment. ares 
After a number of generations — 
men became corrupt mand idolatrous sia 
determined to take one from an 
set up his worship in his fam 
men of the East, he fixed on Ab 
himself to him, called him to fo 
dred and his country, and their id an 
him to be a father of many nations. He ble 
‘him, entered into coy enant with him, 
the ordinance of circumcision, and 
that in him, and in his seed, shoul 
ilies of the earth be blesaeak: Any 
might have been fixed on, as well as 
had it so pleased God. His re 
on him are not revealed. . 
When his Peon had been in- 
age, during the time foretold to pce 
raised them upadeliverer. Eig Oy : 
this, he had selected Moses, from “all the ch 
dren of israel ; and preserved himfrom « ' a 
ing in his infancy ;_ he placed him im’ the. con 
ot Pharaoh, that he might be learned: 
wisdom of the Ecyptians ; sent him 
that he might have leisure to mata 1 
and cultivate his heart ; 3 and finally revealed i 
selfto him in the burning bush, and haying} 
pared him, he sent hima into Egypt we i 
his chosen people. : 
In process of time, God chase Davi 
king of Israel : though he was the you 


JONATH AN DILLER. ~ 83: 


mily, not great in his tribe. God trained. 
athe eice a in the court, andin the army of 
a |; aud he was established with his posterity 
Fe he kingdom. | 
: » dernsalcin was also chosen by. the Lord, from 
"among ali the cities of Israel, to be the hol y ci.) 
i ty, and the place for his sanctuary from whence 
li he. would receive the worship of his people. Al- 
pte ynen our Divine Ung speared } in the flesh, 


from al others, to be his apostles ; : abd\ Whibn 
Judas fell, according to the predictions in the 
Psalms, his place was filled by another. God 
~ also chose Saul of Tarsus,. a violent persecutor ; 
and anade | him the chief apostle to the gentiles ; 
having, in part, prepared him for it, by the 1 in- 
structions of Gamaliel. 
_ ‘Vhese are some of the remarkable instances 
of the ciecting will of God, in those things. 
which respected his church in this world. 

Something of the same nature, as election is: 
respected, takes place, among us continually. 
- Some God chooses to make ‘ich, whilst others 
_areleftin poverty : And some are singled out for 
‘Tiong life, while. others dic in infancy. God gives 
us no reason why this shalidie in his first, “and 
that in his hundredth year. el are: chosen 
to honors ; others are appointed to un obscure 
dife. God raiseth up whonr a will, and whom 
he will he casteth down. 

We. can see no reason, why God should save 
some one family from the deluge ; and set apart 
b aemphee for himself, in the days of Abraham ; 
and raise up a man to lead Isracl out of Eg eypt. 
\ Butwhy Noah, Abraham, and Moses should be | 
pnehoren, in preference to al all obhers, and be ie 


i 


64 a * Wiad any 


Bs * 


for their respective uses, isase 
beyond our reach. , Undoubtedly #] 
ficient reason, why Jacob was lov 
hated, before either had done good ¢ 
if it were not athing too high for us | 
hend, God might, ifhe had pleased, cha 
us his 1 reason. But we are to put imp 
dence in his government, because his a 
tions afford abunda unt evidenee,~ that his way 
perfect. ty 
“God has also manifested his el Toy 
towards the high intelligences. of. he ven, '@ 
read of elect angels. Paul, writing toa minis 
ter of the gorpel says; 2 change thee before 
elect angels. God has informa us, 
heaven,:. there was an awful disaffect 
the angels. Many of them left their 
and are now reserved in chains under 
the judgement of the great day. God saw it b 
that the angels should not all apostatize 
that a large proportion of then should: | 


He fiekefore elected for the purpose, such, pd 
so many, as seemed good in a si 


as he Maagas the raging af the sea, 8 
erto ‘shalt hey come and me eae 


ean ove ca this was no injustice or pe: 
latter : : for he was free and zealous in 1 
jon. However we may oppose God, 
elections to eternal life among men 3 D 
ms can ‘object to his goodness, in uphe 
elect angels, and predestinating them 
state, ‘than to Iie in repelliga: and eve 


ee) Se 


JONATHAN MILUER. . $5. 


chains of darkness. For here our selfish par- 

tialities do not blind our understandings. 
Farther ; It hath pleased God to choose men, 

and not the fallen angels, to be the monuments 


ofthis grace. Why he did not choose to open a 
dispensation: of mercy for them, rather than for 


/ us, we knownot. Dfankind are all dead in tres. 


asses andsins, from their birth. The rebellion 


| is universal; and the depravity is total ; yet God 


selected tiis world, as the place, and men, as 


- the monuments of his merey. Christ took not 


on him the nature of angels ; but the seed of 


| Abraham. We shall not say, that God's elec. 


ting goodness to man, is injustice to the fallen 
angels. 

To come to the particular instance of God’s 
election, which is expressed.in the text, it may 
be observed, that God has an election among men, 


‘ and’has singled out the elect for a particular 
purpose. These he has predestinated toa more 


glorious use than cthers, who are left of him to 
take their own ways ; and endure the dreadfal 


| consequence. We read of the vessels of mercy, 


and the vessels of wrath. What if God, willing 
to show his wrath, and make his power known, 


| endured, with much long-suffering, the vessels of 
_ wrath, fiited to destruction ; and that he might 


make known the riches of his glory, on the véssels 
of mercy, which he had afore prepared unto glo- 
Ty; evenus, whom hehath called 2? This elec. - 
tion is illustrated, by the power of the potter 
over the clay, of the same lump, to taake one 


_ vessel unto honor, and another unto dishonor. 


Moreover ; God’s election respeets the whole 


| process of the work of salvation, with respect to _ 
| thoge whom he hath chosen. They are elected 


hg, 


86). A SERMON BY > 


text. pr as He hint chose 

| [Christ] before the foundation of the 
we should be holy. 'This icin hs 
oe pap of Rint A 


ning . chosen you to “ealbiea “itso 
‘Wttion of the Spirit, and belief of the truth. 
liness i is the first thing, by which Ge 
“his hia to aes Hag others. ei 


ling i in: ‘the day of his pawer i God « 
prepares them for the glorious use, to 1 
has appointed them ; as he mites te: te e 
. David for the offices to which they wer ; va des 
 tinated. aes Weg i Lin, wh 
The election of God’s people is also in ‘Christ 
‘They are chosen in him, created anew 
Jesus, They are said to be chosen in 
cause they are chosen for his sake, tha’ 
i a be to his a ; and that | in \ them hh 


God Theaeakiieh teats them as chess 
Son, and through him they receive 
bestowed onthem. Were they to 
cording to the sins they have comm 
cording to their own characters; tl 
banished from all hope of favor. Bu 
reputed and treated, as being in Chr 
him by the Father, and as such, 
- forthem, in Histinélieg from all the 
world, saying, I pray not Jor the w 
them ‘which ‘thou hast given me.— 


JONATHAN MILLER. 87 


were, and thou hast given them me.—They are 
not of the world, even as I am not of the world. 
He speaks of a peculiar union between them and. 
himself, saying, Zin them, and thou in me, that 
. they may be made perfectin one. Thus the elect 
are chosen in Christ. sea 
Again; the elect are singled out from all oth- © 
ers, for eternal blessedness. God endures with 
much long-suffering, the vessels of wrath, fitted - 
‘to destruction ; but for the elect, he has resoly- 
ed to interpose, prepare them for, and give unto — 
them eternallife. God hath not appointed us to 
wrath; butto obtain salvation, by our Lord Je- 
sus Christ. “God hath, from the beginning, 


chosen you to. salvation.”°—“ I give unto them 
eternal life”? says Jesus Christ, “and they shall 
neyer perish : neither shall any man pluck them 
outof my hand.” This idea is expressed in our 
| text—Having predestinated us unto the adop- 
tion of children.”? On this the apostle reasons, 
| 

. 


saying, “ If children, then hems, heirs of God, 
and joint heirs with Christ.” . 

_ Further. The predestination, by which some 
are chosen from among others to salvation, is 
eternal. In our text we are assured, that God 

hath chosen us in him, before the foundation of the 
world, Again we read, God hath from the be- 
ginning, chosen you to salvation. Before man- 

_ kind were created, even from eternity, God fixed 
his choice, and gave the elect to his Son. It is 
therefore said, that this was done, «ccording to 
his own purposeand grace, which was given us in 
_ Chris Jesus, before the world began. eae 
_ Will any ask, why God hath chosen certain in- 
dividuals, rather than others, to inherit saiva- 
tion? the answeris. He has not revealed the 


© teduntoeyerlasting life. Thesemenandange 


88 | | A SERMON BY) 


reasons of hesahatoby Yet the perkeetion ' 
“nature, is proof, that. he had sufticient. 
for the selection. Let us therefor 

ena of pene sae hs 


batee : even 80, Father, pone so it hath seemed 
: ye in thy sight. . cy 

_ Having said these things to. ‘othe: jae aon : 
iiige of election ; before we proceed | to the di- 
rect proof of it, we may notice the statement, ~ 
on this. subject, in the “Westminster. confession 
offaith. This confession was drawn up by 
synod of worthy ministers in Great-B Britain, soor 
after the reformation ; and has been _yery exten-— 
sively adopted by the protestant: churches; i in 
Europe, and America. Itis asfollows: 

“ By a decree of God, for the manifestation of 
«his glory, some men and angels are predestina- 


“ thas predestinated, and foreerdained, are par- 
*“ ticularly, and unchangeably designed we ee, 
“ their number is so certain and definite, t 4 
“eannot be either increased or di 
« Those that are predestinated unto e) 
“ life, God, before the foundation of 
“ was laid, according to his eternal ar 
“ble purpose, and the secret counsel 
“pleasure of his will, hath chosen in: 
to everlasting glory, out of his mere free. 
«and love ; without any foresight of fa b 
* good works, or perseverance in eithe 
“ or any other thing in the creature, 
“ ditions or causes moving him thereunte 

“alltothe praise of his glorious’ iia ‘ 


2 


JONATHAN MILLER. 89. 


* God hath appointed the elect unto glory, so 

« hath he, by the eternal, and most free purpose 
« of his will, foreor dained all the means thereun- 
ito: Wher efore, they who ave called, being fall- 
| “« en in Adam, are redeemed by Christ ; and. 


a effectually ‘called unto faith in Christ, by his _ 


 “ spirit working in due season; are justified, 
_ “adopted, sanctified, and kept by his power, 
through faith unto saya. Neither are any 
| others redeemed by Christ, effectually called, 
“justified, adopted, sanctified and saved, but 
« ieee elect only. The rest of mankind, God was 
leased, according to the unsear chable counsel 
aay his own will, whereby he extendeth, or with- 
“holdeth merey as he pleaseth, for the glory of 
“his sovereign power over his creatures, to pass 
“by, and to ordain them to dishonor and wrath 
« for their sins, to the praise of his glorious jus- 
Mee tice. %9 
Very remarkable has: been the coincidence of 
‘sentiment, on the doctrine of election, in the 
reformed churches: And as itis presumed, that 
the doctrine is now sufficiently explained ; we 
may proceed, as was proposed, , 
H. To prove the doctrine of the aéetiin wid 
predestination of certain men to eternal life. | 
In explaining the doctrine of a particular elec- 
tion, and predestination of certain persons unto 
eternal life ; numerous passages have been reci- 
‘ted from the testimony of God. A few of them, 
because they are perfectly in point, may be re- 
| peated; as they belong more especially to this 
. part ofthe subject. To them who ate the called, — 
according to his purpose. For whom he did fore. 
know, he also did predestinate to be conformed to 
‘the or of his Son. In whom also we have — 


» 


90 “ 2A. SERMON BY > 


Gatainea an inkeritance, being: sinedestinsciibii 
cording to the purpose of him, who worketh alt 
things “after the counsel of his own will. Gol 

hath : from the beginning, chosen you to salvation, 4 
through sanctification of the spirit, and helief of 2 
the truth.— Therefore hath he mercy on whom he 4 
will have mercy, and whom he will he hardeneth. 
‘These passages, itis thought, are as plain and 
decisive on the subject, as human language can — 

express: andif the testimony of God: be an au- 7 
thority with us,. we have itin abundanee, We © 


CORE only add, that this doctrine is according to the © 


general tenor of the whole Bible. How often q 
do we read, that the Lord reigneth, and doth 
his will ; that he turneth the hearts of the child: © 
yen of men—that every good gift, cand. every 
perfect gift is from above? It is God that werk- — 
eth in his people, both to will and te do, of his — 
good pleasure.—It is very plain to an unbiassed — 
understanding, that there is an inseparable con-~ 
nection between such assertions in the word of 
God, and the doctrine of the ‘particular, eternal 
Hecrion of all those who will be saved. Indeed a 
the proof exhibited, by this kind of eyidence, © 
seems to be beyond all reasonable controversy. | 
But, on this subject, which meets: with consi 7 
prable opposition, it may be well to exhibit some q 
further evidence ofits truth. ©) 69 
1. The covenant of redemption is proof of 
this doctrine. ‘Fhere was a covenant, before” 
the creation of the world, between the equally | 
divine and sacred persons of the Trinity, resp ' 7 
ing the salvation of sinfulmen. Christ engaged ” 
to fulfill the office of Redeemer and Mediate mee 
and the Father engaged to give him all eb te in 
heaven, and on earth, that he might dee err 


JONATHAN MILLER, os 


difeito as many as were given him.” And when 
his work was acéomplished, he asked them, and 
only them, for his reward, saying; I pray not 
for the world but for them which thou hast given 
me. Thine they were, and thou gavest thent a 
and they have kept thy word. 

The office of the holy spirit was to renew ‘and 
sanctify them, and to prepare them for the pur- 
pose, for which they were given to Christ. 
Thus every thing was made sure to the great 
Mediator. He was not) left in uncertainty, with 
respect to his reward. In this covenant, the 
elect were evidently chosen in Christ, before the 
foundation of the world, that they should be holy : 
they were predestinated to ihe adoption of child- 
ren. . The foundation of God standeth sure, hav- 


ang this seal. The Lord knoweth them that are 


his., In the covenant of redemption, Christ has 
a promise, that he shall see his seed. As God 
reserved for himself, in the days of Elijah, sev- 
en thousand men, who had net bowed , the knee 
to the image of Baal; even so, at this. present 
time. also, | there is aremnant, according to the 
election of grace — The election hath obtained it, 
and the rest were blinded. So sure, therefore, as 
there was a covenant of redemption before the 
world was ; so certain it is, that the doctrine of 
the election and predestination of a ‘certain. part 
of mankind to eternal life is established. ae 
»,2. The doctrine of election is also evident 
fob, the decrees of God. “The decrees. of 


te God: are his eternal purpose ;”? and his redesti- 
1 P 


nation of a select number to life eternal, is one — 
branch ofhisdecrees. Te purposed what worlds — 
to make ; what creatures ; and for what. ends. — 

Tn all that he has done, he has had ib definite Be 


99 ‘A SERMON BY 


| ‘object. ‘Tti is ‘unreasonable to sapfaielp ai sod, 
_-who by an eternal design, has fixed the number, 
‘shape, size, revolution and use of the stars and 
‘planets, ordered the seasons of the year, and 
made every thing sure in the natural world ; has 

been less exact, with respect to his holy” king 

‘dom, for the sake of which, ‘all other t ings 
Were created. Even one soul, is of more in-— 


trinsic worth, than the whole! material world. 


"God’s moral kingdom, therefore, will not, én | 

any particular, be left to a moments uncertainty. — 

The 1 Tiel ale of God, according to ring ra 
’ forever. ° | 
3. The doctrine of regeneration, | ey thie. | 
mighty power and grace of God, affords: abun. — 
‘dant evidence of tlie’ truth of election, or predes- 
tination. ‘The universal and entire depravity of — 
the human heart, renders regeneration neces-_ 
sary. All Sitient from Adam, the carnal mind, 
whichis enmity against God, not subject to his” 
law, neither indeed can be. 'The elect, \ previ- © 
ous to regeneration, are no better than others ; oe 
but are dead in trespasses and sins. 'The s 
‘tures assure us, that they do not change ste. | 
‘selves ; but are born of God—saved by the wash. 4 
‘ing of regeneration, and renewing of the Holy 
Ghost. Now, can it be supposed, ‘that God per- ; 
forms this mighty work, by the same power, by 
which he caused the light to shine out of dark. 
“Tiess, without previously choosing to doit? And 
is not his choice, or election, eternaland immu- 
table | ? Accor dingy; Jesus said to his’ dioniigh 8 sy 


ai ordained sit, that you should peer ‘ing 
cea frait, and that your fruit should remain. » RS 
: has 5 he’ doctrine of election, as ‘itvhas be 


——_ A S 


JONATHAN MILLER. 93 


k Mateiebay. olen be clearly proved, from the 


acknowledged perfeetions of the divine nature. 
"Phese perfections are infinite wisdom, power, - 
goodness and mercy. Men being all alike, sin- 


_ mers by nature, and having nothing, ene more 
- than another, to incline them to holiness; if © 
_ Godintended to saye any, through his infinite ~ 
_ goodness and merey ; then, by virtue of his in- 
 dinite wisdom, he must have known how many, 
sand whom it was proper to set apart to answer 


this purpose, and promote his own glory. Be- 
fore he created the world, he must have settled 
his plan of universal operation. His great ob- 
ject must have been his moral kingdom, by 
which he could chiefly: glorify himself, gratify 
Ais benevolent heart, and display his infinite 
-perfections. Being infinite in power, he must 
surely carry all the purposes of his wisdom, geod- 
mess and mercy into full effect, without being, 
‘on any occasion, reduced to the necessity of 
‘shifting his designs, or of altering the method 
proposed for their accomplishment. He can 
never be compelled to new measures. - His eter- 


_ mal plan embraced all his works of creation, pro- 


‘vidence and grace; and left nothing to second 
thought, or more mature deliberation. He must, 
therefore, have fixed on the great work of re- 


-vdemption, the instructions he would give the 
_ world, to what nations he would send the light 


‘of his word, and to whom he would give the 
‘Holy Spirit, and bring them into his kingdom. 
‘He must have determined all these things right, 
-aecording to his infinite perfection; and can, 
therefore, have no motive or inelimation to de- 
part from his original designs. Thus the doe- 


_ ‘trine of election is clearly argued, from the ae- 


_knowledged perfections of God. 


Pk et 


4. . Pe. SERMON By 
It appears, . Sham the whole, that no 
is more expressly revealed i in the 
or more abundantly proved from 
considerations, than the doctrine 
al and eternal election of the aaet 
ing life. 


wr 


133, "Phe doctrine. of ole as. it beg en 
explained and proved, lays no man under any 
disadvantage, with respect to seeuri — 
cae Gate Choos ag from eternity, : 


a his neighbour under any diubility 
than if neither of them was the su a 
election and grace. How does God's, renewing, 
or his eternal determination to renew one, h 
der another from repentance and faith, — aes: 
are the conditions of salvation ? Certainly, his 
choosing one to salvation, cannot | nother, 
who has equally the offer of merey, unde 
disadvantage. Itis net the election of God, but 
the iribhotonets of the carnal heart, re 
ders the unbelieyer from eoming to. Chri 
jection of Christ, is the only thing which .e 
cludes the sinner from offered mercy. It is b 
cause he will not come unto Christ, that. he 
not life. No objection against the trath . 
propriety of this doctrine can, theret 
urged, | from any disability to secure alva 
which it may haye been thought to bring 
the 1 non-elect. eee ca stg arises f 


JONATHAN MILLER, 95° 


doctrine of election, it appears, that there is in 
it no injustice or respect of persons in God. 


ye? oe . . * . ~~ oe 
_ Hlecting one is no injustice to another. Noris 


the election influenced by any respect of persons ; 
for it was eternally antecedent to their existence. 


_ God does not choose one, because he is richer, 
_ greater, better or more of a favourite than anoth-. 


er; nor for any selfish or sinister ends ; but be- 


- eause he can, by him answer his holy purposes, 
glorify himself, and reward Christ. 


SS 


= : > _ — — 
een ee 


To respect persons, is tobe actuated by some 
unworthy motive towards them ; and it especial- 
ly relates to injustice injudgment. But election 
belongs not tothe administration ofjustice. God 
views all men as his enemies ; wholly iil-desery- 
ing; and he has no disposition, from partiality, 
te make any distinction between them. Allhave 
made an absolute forfeiture of themselves, into. 


his hands; so that he may turn them to any ac- 


count, and make use of them to the best advan- 


‘tage, either in a way of justice, or of grace. 
Surely, there is no respect of persons with God, 


in the selection he has made of vessels to the 
glory of his grace. | 
3. We infer from the statement made of the — 


| doctrine of election, that it furnishes the only — 
|, hope, that any sinner can reasonably have, that - 


he shall ever be saved from sin and misery. 
Mankind are altogether corrupt by nature ; they 
are utterly indisposed to accept of the gospel sal- 
vation. And were it made known, that God had 


elected none, in particular, to holiness and sal- 
vation ; but had left every one to follow his own 
inclination; no hope would remain, that any 
would everreturn to God. Would the enmity of 
the carnal heart ever change its own nature, and 


a 


ae a 


pat forth Jove? sabre tree cant 
good fruit, “How unreasona 
represent the doctrine of elee on 
aging to the sinner ; when in truth 
portant to any hope. of favor ! : 
ae relief from despair, 

_The doctrine of tie ston 


96 


“Yation... 
Had God elected none to evel 


eon bei inevitable. Bats since | 
innumerable multitude to salvati 
_ pointed various means for the purpose of 
in his elect ; there is great encourage 
people to attend to his appointed 
Ged appoints the means, as wel 
‘He as much appointed the educat 
office of Moses, or David: and had | 
the means, they would not have 
ings, to which they were appointes 
would be no encouragement to a atten: 
means of grace, such as the word. Or 0 
the ministry of the gospel; were ‘i 
doctrine of election. God sends hi in 

wherever he has any of his elec to c 
these he delights 1 to honor, as the ~ 

of dispensing the blessings of his _ 
Scag 
We infer, from the view w 


rich ait abundant grace. God # a 


* 


JONATHAN MILLER, S075, 


‘ obligation to exercise mercy to fallen men 5 any 
more than to fallen angels. His law, whieh con. 
demned the whole world of sinners, was perfect : d 

bi and after the atonement was made, and the: in< 
| structions and invitations of the gospel’ were 
’ universally rejected by allthatheard them; God — 
might in glorious justice, have given up such 
gospel despisers to their own way, to receive an | 
3 aggravated condemnation. But instead of this, 
0 glorious compassion! he resolved to pluck a 
‘countless multitude,’ as brands from the burning : 
and by his, Spirit, he comes, according to his pur. 
pose of grace. and calleth unto him whom he 
will, all on them he exercises his boundless 
and everlasting mercy.—This, this is love in- 
deed! and will be the subject of, eternal admnira- 
as and praise. 
6. ‘The doctrine of election is calculated to 
; faa le ssons of humility upon those who are 
saved by this grace. , Tosuch, it may be said, — 
See that you never arrogate any thing to your- 
selves. “Look unto ihe rock from whence ye 
- were hewn, and unto the hole of the pit, from 
_. whence ye were digged.**> Remember, that you 
were not chosen for: any thing by ineH you had 
distinguished yoursely es. from others. . For it — 
| was without your consent, and against the full 
bent of ‘your minds, that God, having set you 
paper in his eternal counsel, as examples. of his 
| grace, came upon you, by the Holy Spirit, and. 
“Ghanged j your bearts. In your ease at is, that 
|. where sin hath abounded, grace ehath alstchs more 
| e abounded. : 
fun Non have you any claims on God fu your 
present. holiness, For this, you are infinitely. 
indebted to sovereign or ace. ane ald ec hae a 
i, ja Gees 


. 


ly, than for a subject of infin 
aati to himself. «Like the 
ical he should continually 
e sinned against heaven, 
nd am no more worthy to be 
Finally: The subject. at 


tion ‘adapted to the case of sinuer 


: “iat they re to despair ag the posdl 
‘ Abd being prepared for heaven. ‘This st 
A proves your despair, O sinner. A 
the hands of God, as the elay is in 
the potter? Is he not able to create 
and. te make you a vessel of his merey? ' 
Boe ‘there is no hope, from the efforts of y 
prayed spirit; does it thence follow, that t 
‘none from the power and grace of God 
fini is not yet full ; he has multitude 
; and he is now calling in his elect. 
even taken you in hand, and is discoye 
ne you, the abominable wickedness of your hea 
and life. And how know you, but he is doin 
this, to prepare you to taste the riches of 
finite gr ace ? Indulge then no despair 
nor horrible temptations, while Go 
puch grounds of hope, that he h: marl 
4 fora vessel of mercy. sti has | 


“tf 


avenue, to. he Joule $ hai ts a ad 
ef election, has broken its dreadful hold, : 
ba. the eyelids, dried by terror a | desp 
with agush of tears, from the softening infl 
of armen ae . me 


* eal 


ae 


if any, of you, my Hibirss ak reve not yet ex. 
erienced-such a conviction of your deprayity, as: 
ts exelude all hope from within yourselves ; yet 
may God grant, in some future hour, not far re-. 
_ mote, when your sins shall be set in order be-— 
4 Rare your eyes ; and every false dependence shall 


_ may be preserved from temptation and despair ; 


i and be led to place your confidence in the pow- 
/er and grace of God, from whenee alone yoo 
_ help can come. 
Blessed, foreyer blessed be God, for electing. 
- Joye and grace. 7 


AMEN. 


JONATHAN MILLER. at Orie 


cut off; that, in a view of this subject, you — : 


SERMON VI. 


, .ee Regeneration ‘Duconditional. 
A SERMON, 
BY 


OTIS THOMPSON, 3. M. 


PASTOR OF THE SECOND CHURCH IN REHOBOTH, MASSACHUSETTS, 


Titus um. 5. 

Not by works of righteousness, which we hare 
“done, but according to his mercy he saved us, 
by the washing of regeneration and renewing of 
the Holy Ghost. 


ere ‘hy this passage, the apostle. speaks of 
k saints in general. _ He represents their regener- 
ation as having taken place, not in consequence 
» of any thing done by them, - in their unregener- 
CR ate state ; but, of the mere mercy and soy ereion 
“ good pleasure of God. Hence, his words plain- 
ody suggest this important truth, for our present 
serious consideration : 

Regeneration is unconditional. 

eh ‘Tohall eudoavor. . 

I. To describe regeneration. 
at IL. To prove that it is unconditional. Bass 
re’ A Tam to y deseribe regeneration. alee 


102 A SERMON BY 


In order tothis, permit me to ) make the fol. 
lowing brief observations. a 
1, Regeneration is a change of heart. Hf 
necessity of this saving change lies i 
depravity of mankind. The reason _ v 
Saviour assigned to Nicodemus, why he and. oth. 
ermen, must be born again, in order to see the. 
kingdom of heay en, was this, “ That which is 
born of the flesh, is flesh.” The heart, which: 
every person has, at the first birth, is sinful, — 
The unrenewed heart, which the Apostle Paul. ie 
terms “ the carnal aia, » isselfish, and there- 
fore “enmity against God.” Men need no new — 
faculties, either of body or mind, to enable them 
to comply with the terms of salyation; mor do, 
they receive any new faculties, in regeneration. _ 
While unrenewed, mankind are loyers of pleas. 
ures more than tanks of God ; but, when renew- 
ed, they love God with all the heart. While 
unrenewed, they hate the law and governmen 
of God ; but, when renewed, they delight in h 
law and ae vege in his government. le ur 


things of Fowik Chitise ; but, when ede 0 
they: seck first the kingdom of God, and feel wil, ; 
ling to part with all that they have. for hrist’s 
sake. Ina word, while unrenewed, mankind 
are totally gpiheh | 4 but, when Be ie th y 


sa man. 

2. Regeneration isa change of heart 
ced by the immediate agency of God. 
the will of the happy subject of this change 
of any other creature, is. concerned in _ the 
duction of it. The apostle John says, that t 
who receiyed Christ; were “born, not of ‘ 


Ma : ip he pee v7 
ee ois THOMPSON. : 103 
COMA ; ( 
nor of the will of the flesh, nor of the willoe man, 
but of God.” The apostle Paul, in our text, 
alls regeneration, “the renewing of the Holy. 
- Ghost.’ When this change is wrought, there 
‘eae; generally, some gospel truth im the view of 
the mind, as every moral exercise of a rational 
‘creature must haye-some moral object: and 
hence the apostle James says; “ of his own. will 
i begat he us, with the word of truth.’ But, 
_ then, gospel truth, orlight, is notto be consid. 
"ered as the cause, but only the occasion of this 
ee ‘ehange.. ‘Truth, exhibited to the mind, is loved 
or hated, obeyed or resisted, ‘according to the. 
state of the heart ; but never can produce any 
alteration in the heart itself. . 
Regeneration i is produced as immediately by 
the agency of God, as the creation of the. world,, 
or the resurrection of the body, to both of which, 
Paul compares it, in his epistle to the Ephesi- 
(ans, chap. m. vs. 1 & 10. “ You hath he quick- 
ened, who were dead in (respasses and sins.— 
| We are his workmanship, created in Christ Je- 
‘sus unto good works.” ne 
3. Regeneration is an inslanlaneaus change, : 
| There is no intermediate state of the heart, be-. 
: tween sin and holiness, between seHishness and: 
- disinterested benevolence. ‘Kyery person hates: 
, God, till he begins to love hin, paete person 
“resists the Divi ine will, tillhe begins to. submit, 
Ey person loves. himself more than Christ, 
unti he begins to loye Christ more than himself, 
Hac: therefore, impossible, in the nature of 
| bihines. that regeneration should be a gradua. 
i “change. ‘Regeneration, like the change which 
: the sniints will experience at the last tramp, is 
ore “ina moment, in the twinkling of ‘an 


| anes I only add, 


-isanew creature. “Old things: are VASS 


> 


perceptible change. As Adam d 


c jeet of regeneration docs not ‘perceive t 
vine ageney which produces 4 sayin chan 
vhis heart. The change itself, is, in ed, ¥ 


Ke haik convey ed himself away. ied 


canst not tell whence it cometh nor whi 


wey 


104 A SERMON BX | 


A. Riseaation, as to its cause, i 


the Diyine agency which ereate 
not perceive the Divine agency wi 
toliye, move and have our being ; 


perceptible. 'The man has new ¥ 
mgs, DEW desires, new hopes and) 


and behold all things are become ne 
ries “Whereas I was blind, 2 


imperceptible. . “Phe wind blo v1 
listeth, and thou nea the sound t creo 


goeth : sois every one that is born. of 
HE? yey ee 
Tt remains, Ae 

If. 'To:prove that regeneration is wie 
tional. 
A fa 2vour af any kind is said tobe ‘a 
quenee of sai done by hi 
ing of which, the fayor was pr 
Thins the cure of Naaman the k 
tional. It was, promised and 
condition of his washing seye 
Justification is conditional. _ 
veceived, upon condition of. repenta 
Godand faith toward our Lord Jes 


ee 


ne regencration is not eonditic 


ois THOMPSON. Jos 


; vpn them, in consequence of any thing they 


hay. | previously done, as a condition of their ob- 
‘tai ing so great a blessing. This is the point 
now tobe proved. And here I would observe, — 
% 1. God's promises, in his word, to regener- 


ay ate sinners, are unconditional. ‘There: are 
, many promises of regenerating grace, found in 
‘Wt fy scripture. ‘The two following only will be quoted. 


_ ‘The first respects the future conversion of the 
N Jews. Ezek. xxxvr. “I will take you from 
among the heathen, and gather you out of all 


countries, and will bring you into your own land. 
‘Then willl sprinkle clean water upon you, and 


} ye shall be clean; from all your idols and from 


all your filthiness will I cleanse you. A new 
heart also will I give you, and a new spirit will I 


put within you; and I will take away the stony 


heart out of your flesh, and I will give you an 
heart of flesh. And I will put my spirit within 
you, and cause you to walk in my ‘statutes, and 

ye shall keep my judgments, and do them.” — 


God will do this in answer to the prayers of his 
- people, the spiritual israel, in allpreceding ages, 


And hence he says, “I will yet for this be en- 
quired of by the house of Israel, to do it for 


| them.” But, as it respects those, who shall he 


regenerated at the time of the restoration of the 


| Jews, the promise is unconditional. 
| The other promise is found in the 110th Psa. 
1. and respects the conversion of all the elect. In 
_ ver. 3. the Father says tothe Son, “ Thy people 
| shall be willing in the day of thy power.” Ac. 


cording to this promise, Christ says, John vz. 


37. “ Allthat the Father giveth me, shail come. 


to me.” These, and all the other promises of 


God, to renew sinners, are unconditional. | But 


14 


y 


106 ye ahi SA 


here, perlinps, soine inay object 
not read, ‘Luke xt. 9. 
piven ie } seek, aud ye shall fin 
it shall be opened unto you 2? Very 
itis to be observed, that these - 
Lord, were addressed, ‘not to the wnt 
but to his believing disciples, — ~The: 
not promises of renewing grace to 1 
Binners, but promises of spiejentl 
regenerate saints, who ask in faith, 
ly sincerity, and knock with holy 
8 perseverance. v4 a aay 
‘Lt would be inconsistent with the Bt 
of Goa, for him to promise or bestew re 
grace, upon any condition which men: éan) xe a 
form, while in’ aa unregenerate’ states” ‘he 
hearts of unrenewed men are “ fall of evi 4 
enmity ‘against God.” Consequently, 
‘that are in the flesh cannot please God? — 
mankind always act from their hearts, so all th 
actions of unrenewed mem are eyile - 
lowing is sin, and their sacrifice abomina 
Ve therefore, God should promise re 
grace to unregerierate sinners,’ upon 
of any thing done by them, he ‘would, 
not only permission, but the greate 
agement to sin, and do the a sonnit 
which. his soul hates. By promisir 
a reward of their sinful < actions, to bes T 
‘them the blessed and saving "mBuenses: 4) 
‘Holy Spirit, he would Tay bette? them the ry 
powerful temptation to commit’ iniquity, FE 
He | isthe Holy One. “He eannot be 
" evil, neither tempteth he any man? 
3. If God could consistently, offer 
ing grace to men, upon some ‘con 


@TIS THOMPSON. © 107 


te performed by. ves it would be of no benefit to 


aT wed sinners. They weuld never per- 
form the condition required ; and for this plain 
reason, they do not desire renewing grace, 
Though sinners may desire to BREADS, future mis- 


_ ery and obtain future happiness, which are the 


consequences of having anew heart; yet they 


never desire anew heart itself. A new heart 


consists in hatred to sin, love to God,. submis. 
sion to his will, and other similar holy afiections. 
And is it, then, conceivable, that these, who 


‘love sin, should desire to hate it; that those, 


who hate God, shouid desire to love him; that 
those, who will not have God to reign over them, 
should desire to’ bow in unconditional submission 
to his will? If not, then unrenewed men would 
never comply with any condition, upon which 
God may be supposed to offer renewing grace. 
itis absurd to suppose, that men will ever sin- 
eorely do any thing to obtain what they de not 
desire. vriees 

4.\ God commands unrencwed sinners im- 

mediately to repent and believe and make them. 


_ gelves new.hearts. He commands them im- 


moesliately to repent, . Acts xy, 30,. “ And 


' the times of this ignorance God winked at ; but 


NOW commandeth alimen, every where to repent.” 
‘He commands them daamediately 4: 9 believe, and 
condemns them fornot belicying, Acts xvi. 31, 
* Believe on the Lord Jesus Christ2—John IM. 
18:, “ He that believeth uct is eondemned al- 
ready, because he hath not believed in the name 
of the only begoiten Son of Goed.?, He com- 
mands them immediately to make themselves 
new hearts. Ezekiel xvin, 31. Cast away 


| “from you all your transgressions, whereby, ye. 


108 A seanow 3 


have transgressed 5 and make yout 
and a new spirit.” James qv. 8. «Cle 
your hands,. ye sinners ; and purify your hearts, 
‘ye double-minded.» God considers and tre: 
unrenewed sinners, as utterly'to blam their 
unholy hearts ; and, as able, and boi din duty, 
immediately to exbieide every holy and- gracious 
affection. He cannot excuse them, ‘a moment; — 
from repentance, faith and holiness, without — 
abolishing his law, resigning his’ authority, a 
setting aside the requirements of his Gos pel. 
| But, did God promise to give sine! a new 
heart, upon some condition to be performed by 
ther, he would virtually exeuse them, for the ~ 
present, from repentance, faith, and ev. 
exercise. Such a promise would ‘imply, 
is not the immediate duty of sinners to make — 
themselves anew heart ; but only to and 
the condition, upon which anew heart was _ 
promised. If, therefore, God’s ‘comma ¥ 
romises are consistent with each other, 
bp arting must be unconditional. ” eh 


« Not ay works of righteousness inhi 
done, but, according to his mercy he s 
by the washing of regeneration and r 
the Holy Ghost.” InIsaiah txy. 1. r 
“Tam sought of them that asked’ not 

T amfound of them that sought me not. 
doctrine is set ina very clear light, in 
‘tle to the Romans rx. 15, 16. “ He 
‘Moses,’ I will have merey on whom I 
mercy, and I will have compassion on wht 
will haye compassion, So then, it is not ¢ | 


- 


eTIS THOMPSON. 109 


thatwilleth, nor of him that runneth, but of God 
that sheweth sna » In his second Hpistle to 
Timothy 1. 9. the apostle expressly asserts 
the doctrine under consideration ; “ Who [God] - 
hath saved us, and called us with an holy calling, 
not according to our works, but accerding to his 


_ own purpose and grace, which was given usin 


“cps pte before the world began. 
‘The discourse will now he concluded, inca 
thie follwing 


INFERENCES. 


1. If regeneration is unconditional; then 
election is unconditional. The doctrine of regen- — 
eration and the doctrine of election are very in- 
‘timately connected. The truth of the one, in- 
fers the truth of the other. And, as one of 
them is explained, so must the other be explain- 
ed. In regeneration, God only executes his 
‘decree of election. “ Whom he did predesti- 
nate, them he also called.” If there is no holi- 
ness in the hearts of those sinners whom God 
renews, previously to their being born again ; 
then he chose them in Christ Jesus, before the 
word was, not because he foresaw they would be 
holy ; but, that they should be holy, and without 
blame before him in love,- having predestinated 
‘them unto the adoption of children, by Jesus 
Christ, to himself, sccorpinc To THE GooD 
PLEASURE OF HIS WiLL, to ihe praise of the glory 


_ of his grace. 


2. Tfregeneration is unconditional ; then 
“renewing grace is special grace. ‘The Sifter ence 
between eommon grace “and special grace is 
‘this: common grace is bestowed upen “all. who 
hear the sospel ; 3 Special ici is hestowed up- 


“10 oe aang? “AC SmRMON BY 


aul: a select. oe only. Neng it 
‘qvere conditional, it eat follow, the 
nothing special in renewing grace ; 
on this supposition, it is offered, 
‘nately, to all who hear the. gospe pels ; 
segeneration is unconditional ; it folk 
the grace, which God bestows upon them 
he renews, is special grace, © In. the strict. : 
proper sense of the term. It is not -ijen iakentss td 
all who hear the gospel, like the ordinary stri- 
vings of the Spirit, but is bestowed on certain 
chosen individuals, by Him, who hatha right ta 
do what he will with his OWN. / LARRY Baie 
8,), TF regeneration is uneonditional ; then re. 
newing grace is free grace. | That grace is fi ree 
which ‘God may bestow or withold, as he plea 
ses, without being under obligation to his. crea 
tures. Hence it is easy to see, that ifGod had | 
' promised renewing grace upon a certain condi. 
tion ; then those sinners, who might see fit 4 
perform. that condition, would have a 
claim renewing grace, by virtue of Diy ©] 
mise ; and God would be under obligation to: 
stow it upon them. But, sinee God hath ma 
no such promise, his renewing grace ) 
iutely free. He bestows it when, and w 
and upon whom he pleases. And no ene 
right to say unto him, What. doest, 
raising up one and another of our lost race, 
spiritual death to spiritual life, he: acts as a 
and holy sovereign, aiming, ultimately and 
premely, : at his own glory and the greatest 
of the universe, He takes “one of a ei 
two ofa family, and brings them unt 
He bestows his special grace upon mo 
ners or profane sinners, upon the least ¢ 


‘ 


OTIS THOMPSON. — Lis’ 


greatest sinners, as seemeth govoll in his sight, 
% Therefore hath he mercy on whom he will have 
‘mercy, and wliom he willhe hardeneth.> 

4. If regeneration is unconditional; then 
saints have no reason to glory over sinners. It 


- was not because they did more than others, or 


were betterthan others, whileanregenerate, that 
God, by his special grace, plucked them ag 


brands out of the burning. They were children 
_ofwrath even as others.. The interrogation of 
the apostle is pertinent to every saint, “Who 


maketh thee to differ from another? And what . 


hast thou that thou didst not receive ? “ Where 


isiboasting then? It is excluded.” All saints 
are botind, and all saints, at times, feel disposed, 
with humble minds and thankful hearts, te adopt 
the language of the apostle, in our text: “ Not 


By works of righteousness which we have done, 


but according to his mercy he saved us, by the 
wasliing of regeneration and renewing of the 
Holy Ghost.” mi 

5. Jf regeneration is unconditional; ther 
sinners have no reason to,hope that they shall 
be regenerated, on account of any thing they 
haye done or intend to do. Sinners, in general, 
who’ enjoy the light of the gospel, believe, that 
they must ‘be regenerated or be lost forever. 


‘And there are but few such sinners, except those 


who are deceiving themselves with the ground- 


- less imagination that they have already been: re- 


newed, whodo not hope that they shall experi- 


ence this saving change before they die. Some 


hope that. God. will have merty on them and 
change their hearts, on account of what they ° 
have already done. They haye, perhaps, lived 
moral lives, and attended on many. of the extex- 


fae A SERMON, mei iN 


nals of religion. But, in general, sinners nild 
their hopes of being regencrated, upon whatthey — 
intend todo: They intend, by and by, when — 
they have a convenient season, or when the near — 
approach of death renders it indispensible, to 
set about religion in earnest, and to. do. many — 
things to prevail with God to renew and save ~ 
them. But, all such hopes are vain. Regeners — 
ation is unconditional. Notwithstanding allsin- 
ners have done or will do, whether they are — 
stupid or awakened, God may, without breaking — 
any promise, or violating any obligation | to. 4 
them, withold from them the gracious and sa-- — 
ving influences of his Holy’ Spirit. All the ra- 
tional hope which any can haye, in the case of 
unregenerate men, is derived from the sovyer- ~ 
eign mercy of God. But, let not sinners. tea! % 
and say, Then there is nothing for us todo.— — 
Shall sinners impiously. ingiatis that they have 
nothing to do, because God will not reward them ~ 
for doing what is worse than nothing, what is ” 
sinful and abominable. Sinners haye to repent _ 
- and believe, to love Christ and obey him. thee) i 
have to make themselves new. hearts. ne Bs 
things they are under indispensible nh % 
to doimmediately.. These things they ke a 
before God will be under eae ’ 
them the least favor. But, these. a 
never will do, unless maid illing 
day of God’s power. If they are. 2 ever: renewed, 
and saved, it will be owing to SPECIAL, FREE, SOs 
VEREIGN Grace. If, however, they perish, it | 
will be because they. stout not come unto 
that they might have life. They will: be speech- y 
less, at the day of judgment : for, “ every m oth 
shall be stopped, and all the world | — Hi 
ty before God.’ AMEN. ae 


5 


Pax a 


"SERMON vil. 


Whe perverse couiluet, and inevitable ruin of ihe 


‘3 ryt a wicked: 
po ads : : , 
Pe ae Ke " eora 
ase 2% 2 
siete as 
| a 5S Hf i Mo 0 Ny 
beni é 


7 io ae _ BY é 
Sy aoa CHAUNCEY. LEE, 4. &% 


_ PASTOR OF THE CHURCH IN GOLEBROOK, GONNECTIGUT. 
e 4 ee ¥ = “ 


ye ey 


idee wm pare Proverbs xxvitt. 13. 
_ He that Natl his sins, shall oe ee 
ee seg soi. lal , : 


na Koon the Holy Soviptiresy we ieiivit 
P Mclain hope i is ever vain when placed on 
: wrone objects, or pursued by wrong means ; 
- and that a life ‘of sin is the high road “to! disap- 
_ pointment and ruin. Such is the solemn de- 
claration before us. He that covereti, his sins 
Shall not prosper ; that is, his expectations of 
on good shall all fail him—his hopes will be disap 
a ted—he will never obtain the happiness he 
| seeks, “but certainly incur the misery he dreads. 
i a the text, two points of doctrine arise, as ; 
the ithetal divisions’ of the subjeet. Fhese'ealb 
" our attention: to the conduct of the impenitené *— 
_ sinner ; and to the evil consequences. inseparay 
ie : bly connected. at > eet we om tone 
;: 15 ‘ ersiG 


“* 


nT dane A SERMON AY ah ni 


I, The character described —he 
his sins. 

If. . The ‘threatening denounce oe iat 
prosper. v 

The character described is that of an pbbati 4 
nately impenitent sinner. He is very aptly — 
figured by this term ; for every act of impeni- © 
tency is an act of covering sin. A’ contrast of © 
state and character is coneisely drawn, in the — 
whole verse of the text. “ He that eoyereth his — 
sing shail not prosper, but whose confesseth and — 
forsaketh them shall find merey.”” Pardon is” ‘ 
here promised to the penitent, and his character ~ 
described; he confesses and forsakes his. sins ; rey 
while the impenitent does neither ; but every ij 
thing which is opposite. He eovers them. He 
conceals them) as far as possible, from the : 
of God, of his own conscience, and of his fellow. 
men. ‘Tho’ itbe impossible for us te develope all 
the hidden wickedness of the haman heart 5 ; yet, 
as it js absolutely necessary for the. cony. tion 
truth, to show the sinner to himself ; V would 
now attempt to hold up the glass to it ‘fhee of 
conscience, by stating a number of _ partic Saal 
ways, in which people cover their sins. wees | 

1. . They. eften cover their sins by | 
them. Falsehood, deceit and t cache: 
spontaneous growth i in the corrupt 
anan heart. Mankind are thus des 
scriptures of trath.. “ They go ast 
they are born, speaking lies.” _ 
the description. They are exhibited in 
every day’s occurrence. How early do we 
in this way, to act outthe conduct pos 
peer How often do we find this natu 


SERMON Vil. 


best 


The pert erse conduct, and inevitable ruin af ihe 
bidabe. € 


oeecees seeceen 


Behan. A SERMON, 


CHAUNCEY LEE, A.M. 


WasTOR OF THE CHURCH IN COLEBROOK, CONNECTICEY 


Ste 


‘Proverbs xxviii. 13; 
He that covercth his sins, shall not prosper. 

Miihero 

From the Holy Seriptures, we learn; 

_ that human hope is ever vain when placed on 

< t wrong objects, or pursued by wrong means ; 
~ and that a life of sin is the high road “to disap- 

. - pointment and ruin. Such is the solemn de- 
i) _claration before us. He that covereth his sing » 
oe ~ shall not prosper ; that is, ‘his expectations of 
ie “good shall all fail him—his hopes will be» disap. 
| pointed—he will never obtain the happiness: he - 
seeks, but certainly incur the misery he dreads. 
ab ‘From the text, two points of doctrine a arise; ag 
_ the general divisions of the subject. ‘These call: 
our sy lie ‘to the conduct of the impemitent 
“sinner ; and to the evil consequences insepdras 
__ bly connected. by adi we shall wis: acts 

yy Eb esas 2 


aye ‘4 
iy ha Ae. 4 co ee ae STAGES . : a> Tee - 
; ‘oat t | Somat! Me 


ies 


ate ef 


his: sais. 

IL The threatening denounced—shiall m 
prosper. BS 
The character described is vith of ant an! on. | 
nately impenitent sinner. He is very aptly 
figured by this term; for every act of” 
tency is an act of covering sin. A contra 
state and character is concisely drawn, in| 
whole verse of the text. “ He that cer 


forsaketh thane: shall find mercy.” Pa 0 
here promised to the penitent, and his char 
- described ; he confesses and forsakes hi 
while the impenitent does. neither 5 bu 
thing which is opposite. He covers them. “H 
conceals them as far as possible, from the viey 
of Ged, of his own conscience, and of his fe 
men, Tho? it be impossible pet» us to de 


¥ 
: 
4 
sf 
Pe 
ie 
; 
fi 


| conscience, by stating a number o 
r sh 8 * in which people cover their sin 
They often cover their ‘sms b 
ti He Falsehood, deceit: and: ‘tre: 
| spontaneous growth i in the corrupt soil 
 anan heart, Mankind are thus deseribe 
) .scriptures of truth. “ They go’astra 

they are born, speaking lies.” Fae 
) the description. ‘They are exhibited 
_ every day’s occurrence,’ How early di 
- inthis way, to act out the conduct of tl 
‘pent. sites often se we find oe —— 


5 ar 


ehil Been: And this disposition, unless seasonably 
pin eked, is found to crow with their growth, and 


© strengthen with thebe strength. Cain, the first, 


murderer, had the hardihoed i deny his crime, 


said unto Cain, where is Abel cliy brother? And 
he said, Fknow not. And both sacred and pro 
fane history vive us the same character of man. 
How commonly will men deny their wickedness 
/ towards God, and. their acts of injustice to their 
fellag-erestuves, whenever they can rise above 
the fear of detection. Indeed a iife of itn peniten- 


cy is a constant denial of the sult of sin. The 


sinner cdntradicts every truth, and opposes every 
duty, which God teaches and enjoins in his word. 
He denies. his sin, justilic s himself and is clean 
in his own eyes, tho’ imall the guilt and es 
tion of his iniquities. 
2, Another way in which people cover their 
_ sms, is by offering some pl ausible pretences, or 
excuses. When the light of truth’shines in upon 
their consciences, with so much brightness and 
conviction, that they cannot cover their sins by 
. denying them, they: will then offer Various “pleas 


paaduc: ; ; Andin nosubject, perhaps, is the in- 


ple was set by the first sinners of the haman race ; ; 
and tho? their pleas were perfectly futile, and 
unavailing, yet the same ave still resorted to, 


; were made. We were born unhely. We cannot 
( yeem ane our own hearts, and therefore are not to 


CHAUNCEY 1b, | 1S 


even to his Omniscient Judge.7? And the Lord 


and pretences, in excuse or justification of their 


- genuity of mankind more fruitful. The exam- 


\ and relied upon by their. poste nity. ‘They have ~ 
Ais ay Pak 
| indeed added a thousand others ofthe same na- 
| eure. They have sought out many inventions of 
- this, kind. How many will say, “ We are as we. 


SS eX 


rats | ee ; 
416 - A SERMON BY if 


blame.” “phis j is a wide ence V 
their sins at once 5. eutke casts their 
upon God. at 
aed many attempt to cover their 
lecting the means of grace, by saying, 
are of no avail, or efiicacy. God hath m 
whom he will. Salvation depends upon 
eign purpose, and agency. Itis. 
for us to exert ourselves. We have : 
agement to the use of means. We shall only 
gravate | ‘our condemnation by ny g against 
greater light.” Anether will tell y 
long since made effectual trial of reli at 
brought up to attend to it. T learned 
chism when young. Tattended religions 
ings on sabbaths and other days. 1 
ed, convicted, and converted, ‘and have 
: through all the forms and terrors ofr 
have found by actual experiment, that 
farce. Itnever did me any good.” 
on smoothly, in the life ofa giehi go> | 
all the restof his days. © © 9) 9 
Another pleads the foree of ‘iol 
‘euse for his sin. It was too strong tt 
and he could not stop short of indw 
for rendering evil toa fellow-er 
has greatly injured me, and added 
ry—revenge is sweet, and he justh 
-yetaliation. No man of any spinite 
igh borne the abuse I received.” _ 
: ‘People cover their sins, unde 
te oPothers. Tt is thus, through th 
influence of example, that the 
. wicked are strengthened by each ot 
ractice DoF a and the eause of hg 4 


x 
w 


childeen : ? And this disposition, unless scasonably 
checked, is found to grow with their growth, «and 
strengthen with acing strengiti. Cain, the first t 


ee.  CHAUNCEY LE, 115 


derer, bad the: haaulead to deny his crime, 


a ee to tiie Omniscient Judge. » “And the Lord. 


fane history give us the same character of man. 
How aectimonly: will men Bey their, wickedness 
towards God, aad their acts of injustice to their 
feliow-creatures, whenever they can rise above 
‘the fear of detection. Indeed alife of impeniten- 
_ ey is a constant devial of the guilt of sin. Phe 
sinner contradicts every truth, “and opposes every 
duty, which God teaches and enjoins in’ his word, 


 inhis own eyes, tho’ in all the. guilt aad pollu- 
a pea i his iniyuities, 

+ 2. Another wayinwhich people cover their 
et is by offering some plausible pretences, or 
exenses. When the light of trath shines in upon 
their censciences, with so much brightness and 
- «onviction, that they cannot cover their sins by 
denying them, they will then offer 5 yarious picks 
and pretences, in, excuse or justiiication of thet 
wonduet ; Andin no subject, perhaps, is the in- 


ple was set by the first sinners of the human race ; 


said unto Cain, where is Abels fiy brother? And 
’ he said, Threw not.? And. boih sacred and pro-. 


s f ustities: nse aly Oy 
He denies hissi 4 justifies, biz ody, ud is clear 


genuity of mankind more feuitful. The exan-. 


a 


and tho’ their pleas were perfectly futile, and - 


- whavailing, yet the same are still resort ted ta, 
‘didivelicd. upon by their posterity, "They ave 
indeed added a thousand others of the same na- 
ture. They have sought eut many inventions of 
this kind. How many y will si ay, We are as we @ 
“ewere made,» We were born unholy. Wecannot 


Fre aes ie : i Ye pepe 


CREE RE AE i ded slut f ‘ ; ; ; BY she 


4 Resange i oni own hearts, ani 4 therefore are not. ta 


116 A) SERMON ny 
Beton” This isa awide cread which ¢ 


‘upon God, 
How many atta to cover ances Aa 
lecting the means of grace, by Ep orm ‘ 
ure: of wb: av ag r efficacy. God at reyon — 
whom he will. s slnakiehs depends eee his soy: 
ign purpose, andageney, ) ag is idl ley | 
for us to exert ourselves. 
agement to the use of means. © ‘Nika ( 
grayate our condemnation by pane inst © 
sveater light.” Another. will tell you, ‘Rave, 
lone sinee made effectual trial ofreligion, Twas © 
brought up to attend to it. Tlearn ite; 
chista when young. Tattended: religion { 
jngs.on sabbaths and other days.” Twas awaken- — 
ed, convicted, and converted, and hhaye been — 
through all the forms and terrors of religion: and 
have found by actual experiment,” that. it is all 4 
farce. It never did me any good.” So 
on smeaothly, in the life of a heat 
all the rest of his days. : ae 
Another pleads the force of temptation’ inex. 
‘euse for his sin. It was too strong tbe resisted, ; 
and he conld not stop shorti of indulgence 
for rendering evil) to a feliow-creature, — 


pecnereuee is swect, and he justly! deserved: ‘ 
retaliation, No man of any spirit one } 
have borne the abuse I received. 9 — it ae 

3.. People cover their sing, under the e 
le of others. It is thus, through ithe | es 


CHAUNCEY LEE, ; 4074) 


‘i sin, and hardens his: heart in carnal security, 
will operate as an exeuse to his conscience, and 
embolden him to perseverance. Such is the 
oyerbearing influence offashion and custom, as 
 foreconcile the mind to the most absurd, and 
oH ‘impious practices. “ My neighbors,” they will 
‘say, “who are respeciable people, wellinformed, 
* moral, and civil, allthink, and feel and act in 
this manner. ‘These things which you tell me 
ave so very wrong, are currentin practice with 
» them.” Thus they cover their sins, and justify 
their own stupidity hy that of others. 
i ‘4, People cover their sins under what they 
call their good deeds. ‘This is- a very common 
thing, even among people enjoying the most 
evangelicalinstruction, Insomedegree or other, 
all men are self-righteous. ‘The impenitent are 
wholly so. Blind to the corrupt and selfish na- 
-ture of their affections, they can easily put dark- 
ness for light, and bitter for sweet. They. ab- 
atain from many vices which they see in» others, 
They are obliging neighbors—kind and charit- 
able to the poor—strictly honest in their deal- - 
ings with theirfellow-men, They advance of — 
_ their time and property for the support of religious — 
institutions ; and, ina word, they cheerfully 
eonform toall the settled rules of social order, 
/as goed members cf society.’ These’ appearan- 
~ stes they ean easily mistake for realities, And 
without ever bringing the heart and moral mo- . 
tives into their scale of goodness, they have the 
staudard weight of good deeds, and pass with 
them for the current golden coin of moral virtue, 
_ » With these: good works, they blunt and sheath 
_ the edge of conscience, and cover, and gild over 
their sins ;, which they proportionably lessen, a8 


118 A SERMON BY 


mere human frailties ; so that the balance of — 
moral goodness is even much in their favor, = 
5. People cover their sins by their good res % 
solutions and promises. ‘There are few people, — 
perhaps, so perfectly stupid and hardened, as 
not to have some intervals of seriousness, insome _ 
degree. ‘The most secure, intend, as faras they. 
think any thing about it, to repent, at some fii- © 
ture time, and secure their eternal salvation. — 
Tho? determined to spend their lives im the sere 
vice ofsin, they intend to die religious. These 
resolutions, however, with most people are very 
faint, in proportion as their consciences are uD- | 
impressed. But there are seasons, in which — 
they experience keen sensations of guilt, with ~ 
awful fears of wrath andruin. And what must ~ 
be done testillthe storm, and restore the calm — 
of stupidity : ? They have no inclimation to “yield _ 
to the conviction of truth, and turn from their ~ 
eyil ways to God—no disposition to confess and — 
forsake their sins, but to cover them :—and- how id 
is this to.be done? The most speedy and effica- 
cious method, and the most common ‘too, ‘is. ‘to & 
bribe conscience with resolutions and’ - promises 
of fature amendment. “I feel thatl in 
ner—my state is awfully dangerous—eol 
and dying so, I must be lost  foreren : but this — 
is not my intention, I.am resolved that 1 will q 
not always live so, but will attend to’ the busi: 
ness of religion by and by—will repent hereafter ; . 
‘and by my future piety and good works make — 
ample amends, for my past wicked life.” Here 
then, isa good resolution, so sincere and hear 
and withial. so meritorious, that, it covers all’ 
sins, soothes his conscience, calms his ‘tanad 
end cheers his stupid soul, with the wai ong: , 


shine of hope. oy 
Pa faa ye i 


by eins GHAUNCEY LEE: ey WAT 
i yand hardens his heart in carnal sccurity, 
ill operate as an excuse to his conscience, and 
bolden bim to perseverance.’ Such is the 


overbearing influence offashion and custom, as 


to reconcile the mind to the most absurd, and 
impious practices. “ My neighbors,” they will 


say, “who are respectable people, well informed, 
amoral, and civil, all think, and feel and act in 


iy this manner. These things which you tell me 


are so yery wrong, are currentin practice with 


y them.” Thus they cover their sins, and justify 


their own apie by that of others. 

hil, Peopie cover their sins unde ay what they 
call their good deeds. ‘Dhisis‘ a very common 
thing, even among people enjoying the most 
eyangelicalinstruction, In somedegree or other, 
all men are self-righteous. ‘The impenitent are 


wholly so. Blind ¢ to the corrupt and selfish na- 
' ture of their afiections, they can easily put dark- 


ness for light, and bitter for sweet. They ab- 
stain from many vices which they see in others. 
They are obliging neighbors—kind and charit- 
able to the poor—strictly honest in their deal- 
ings with theirfelloy-men, ‘They advanee of 
their time and property for the support of relicious 
institations ; and, ina word, they cheerfully 
conform to all the doulléd rules of social order, 
as, good members of society. These appearan- 
ces they can easily mistake for realities. And 
without ever bringing the heart and moral mo- 
tives. into their scale OE goodness, they have the 
standard weight of good deeds, and pass with 
them for the current golden coin of moral virtue, 
With these good. works, they blunt and sheath 


the edge of conscience, and cover, and gild over 


. their sins ; ) which they praportion ably lessen, a8 


£54 ah 
en Te Lt be elas ae 3 
us A SERMON BY, nic nen ane 


he Ne aha: Cink a ie: 
mere human Guiles so that t the ba jek 
me : aga is even ‘hieae in t heir f . 
eople cover their sins byt their 
duis and promises. There are f 
perhaps, se perfectly stupid : and u 
not to have some intervals of seriousne: $ 
degree. ‘The most secure, intend, : as 
think any thing about it, to repent, , ) 
ture time, and secure. their eternal ation. | 
Tho’ determined to spend their | ves in the ser- 
vice of sin, they intend to die religio These a 
resolutions, however, with most fears every — 
faint, in proportion as their consciences are un 
impressed. But there. are scasol 8, in whieh 
they experience keen sensations of guilt, 
awful fears of wrath and ruin, And ‘what must. | 
be done te still the storm, and restore. Sregbiares 4 
of stupidity ?, They have no inehinshion to 
to the conyiction of truth, and tura from 
evil ways to God—no disposition to ¢ ont SS 
forsake their sins, but to cover them : ar nd h 
is this to be done?) The’ most speedy ar nd. eff 
cious method, and the most common to 
bribe conscience with resolutions: an prom 
of future amendment. “ T feel that E am. 
ner—my state is awfully dangerous- con 
and dying so, Tmust be lost forever : hb 
is not my intention. I am resolyed that 
not always live so, but will attend to | 
ness of religion by and by—will repent! 
and by my fature piety and good works mi 
ample amends, for my past wicked life.’ 17 eee 
then, isa good resolution, so sincere and he 
and withal so meritorious, ‘that, it covers | 
sins, soothes his conscience, calms his. f ars, 
and cheers his stupid soul, with: the. warm Sun a 
shine of Rene. aes 


spear oiiin LES. 119 


6. People cover their sins, by the sins of 
religious professors. They will more readily 
resort to any other standard oftruth, and duty, 
than the Bible ; ; andifthey. can find any loose 

rofe SOT, conformed to the fashionable follies 
of this sinful world—unexamplary and immoral 
poet lives, and apparently going onin their — 
own course ; (and alas too many such are’ to be 
found in almost all our chur ches) i itisan effec. 
‘tual anodyne to their sinful sleep. It heals their 
wounds, covers their sins, and Jays their fears 
to rest. “If such an onebe a eliristian, and he’ 
is a professor, [am as good a man as he, and 
consequently am as safe.” 
_ 7% People cover their sins by puaicing out ‘the 
light of divine truth. It is the character of sin- 
ful men to love darkness rather than light ; and 
they” will not come to the light, lest their deeds 
‘should be reproved. If there be ‘no other way 
for them to put out the light of tr uth, they will 
\press the Bible itself into their service ; ; and by 
I erverting and mutilating it, make it a pander 
‘to their corruptions, to cover their sins, and 
Hhelp them, the more smoothly on in the broad 
e road to destruction. 
8. People cover their sins by calling the 
Rareoteed and actions of, men by wrong names. 
: the one hand, men of real religion are 
scouted with hard names, and opprobrious epi- 
‘hets.. A man who will net be warped from the 
jimplicity of the gospel, but strietly adheres, | to 
he form of sound werds once delivered to the 
Jaints, is branded as a self-righteous bigot. If 
jie walk eirciims pectly, live conscicutiously, and 
| nanifest a supreme regard to the authority of 
tod 5 hip is the i vik of enemies for the fin- 


120 A SERMON BY 


wer of scorn to pointat: If ie oie 
“Unguishing doctrines of the gospel, ete 
“tion, divine sovereignty and, e€ 
he is an enthusiast. Uf he attem 
tothe spiritual interests ‘of bis fe 
warning, reproving and instructin 
is a Zealous sectarian, warmly engaged in 
elyting to his ewn party. On the of] er b. 
false virtues, and real vices are eulogi 
sanctioned by specious and honora 
Thus covetousness becomes econo 
profusion, generosity—earnal di 
cent amuscinent—insolence in young 
dependence of spirit—contempt of alll 
herality of sentiment ; and. ie 


or. ‘ 
Widsihigfelvther vaniauke: on. this b 
subject, we pass, to consider, ai a 
II. » The threatening so solemnly aonee au 
against the impenitent character—* 
eoyereth his sins, shall not pros ; 


a 


sins shall fail and Priam ther. . “The 
of truth will soon expose them in all aia ir 
and pollution : For fea 
1, Gad hath determined. ta Dring, 
actions tolight in the day of judgment. 
will bring every werk into judgment, 
secret thing, whether it he good, or 
‘be evil. He hath appointed a dayi 
tojudge the seerets of men by Jes! 
Every mask will then be stripped off: 
aman appear in his true character, | 
“2, rod will rho eb punish the 


patets 


%. 


CHAUNCEY LEE. . 119 


je People cover their sins, by the: sins of 

ages professors. ‘They will more readily 

ssort to any other standard oftruth, and duty, 
han the Bible ; andifthey can find. any loose 
professors, conformed to the fashionable follies 
of this sinful world—unexam plary and immoral 
vin their lives, ~ and apparently going enin. their 
‘own course ; (and alas too many such are to be 

< found in almost all our churches) it is an. effec- 
tual anodyne to their sinful sleep. It heals their 
wounds, covers their sins, and lays their fears 

i rest. “If such ar one be a christian, and he 
“isa professor, Tamas good aman aa he, and 
 eonsequently am. as safe.” 

7. People cover their sins by putting out the 
‘light of divine truth. It is the character of sin- 
“ful men to love darkness rather than light; and, 
- they will not come to the light, lest their deeds 

should be reproved. If there be no other way 

" for them.to put out the light of trath, they will 

10 press the Bible itself into their service ; and:by 

* perverting and mutilating it, make it a pander 

' to their corruptions, to cover their sins, and 

ia help them, the more smoothly on in the broad 

si caiey to destruction. 
People cover. their sins by calling the 

t naeierss and actions of men by wrong names. 

~ On the one hand, men of real religion | are 

 seonted with hard names, and opprobrions epi-. 

. ' thets. A man who will-not be warped from the 

~ simplicity ofthe gospel, but strictly adheres, to 

the form of sound words once delivered to. the 

“saints, is branded as a self-righteous bigot. If 

y he walk cireumspectly, live conseientiously yand — 

manifest a supreme regard to the authority of 

G on 5 he i is the lage of superstition for the fin- 


120 A “Pa in 
ger of scorn to pointat. If hig) | 
tinguishing doctrines of the gospe 
tion, divine sovereignty and_ eflica 
he is an enthusiast. If he attem t: 
to the spiritual interests of his he 
warning, reproving and isha 
is 4 zealous sectarian, warmly eng: 
elyting to his own party. On the “oth 
false virtues, and real vices are. eul 
sanctioned by specious and hono 
Thus covetousness becomes — econon 
profusion, generosity y—carnal diver 
cent amusement—insolence in young 
dependence of spirit—contempt of all re 
berality of sentiment ; and revenge, 
murder, is stampt with the sacred | 
or. 
Waving further remarks on this bran } 
subject, we pass, to consider, | 
Ii. ‘Fhe threatening so solemnly 
against the impenitent characte 
éovereth his sins, shall not prosper 
pectations of the wicked shall perish. 
constant and vigorous exertions to 
sins shall fail and disappoint them. | he high 
of truth will soon expose them in all is ir gu 
and pellution: For i 
i. Goad hath determined to “rin y all t 
actions tolight in the day of judgme 
will bring every work into judgment, 
secret thing; whether it be good, | 
be evil. He hath appointed a dayi 


Every mask will then be stripped at 
man appearin his true character. _ 
2, God will assuredly punish the 


CHAUNCEY LEE. LLG 


a execute the eevee of ae law 

hem. Impenitentsinners are under the 

ofthe Law, and, without repentance, can 
cape condemnation. Yea they are under 

i ent condemmnation. “ He that believeth not 

s condemned already—he that believeth not 
shall be. damned. > ©an the shadow ofa doubt. — 
remain, even in the most stupified conscience, 
whether the impenitent and unpardoned_ sinner, 
already under condemnation, can escape the 
¥ threatened punishment | LOE LSE Oy fig ant 
ai _ Bat, é . | | Be: 

_ 3. A brief recurrence to facts may fully von 

iar: us, that noone, who covered his sins, ever 

_ did prosper. How was it with the first, parents 

_ of our wretched race? After they had transgress. 

an they sought to cover their sin. They hid 

themselves, and they excused themselves. But — 

_ did they prosper? Let the loss of the image and 

» favor of God—let all the wickedness of our ru- 
ined world—let the torments of the damned— 
_ let the dying groans of the Son of God, answer 

the solemh question. 

‘Did Cain prosper who slew his brother) and to 

Cover his sin denied the horrid deed ? 

- Did Joseph’s brethren prosper in covering - 
hele gin? They indeed succeeded so far as to 
“esi for a number of years, good old Jacob 

their father; ‘but could not deceive God, nor 

defeat his high: and holy counsels. «Their wick- 
| ss was finally exposed, and the whole histo- 

Mt ry 0 5 recorded for an example of i instruction and, 
warning to mankind in all after ages. 

Trace the history of thé murmuring, rébellioug 

house of Israel, in their memorable journey 

thro’ the wilderness—Did sig prosper in any ee 

Hes Oe 1 ay 


# 


129 4 SORMON BY 


Pace wickedness: > How did. Ae | 
when, no mortal eye being privy to his g 
yielded to the temptation of theft, ‘hid the 
geods im his tent, and thapene — ray 
detection ? t | 
Look next at the example of daa pieces san 
- of Israel. Charged with a commission frome. God 
utterly to destroy the Amalekites and all, their 
possessions ; he disobeyed the divine command, 
for he spared king Agag, and the best of the — 
flocks. When called to account by the Prophet / 
Samuel, he covered his sin by a very. plausible — 
pretext; “The people,” said hese aed the best — 
of the sheep and the oxen to sacrifice:to the Lord 
thy God.” A pious excuse indeed! But did 
avi ail huni Heer the answer. of Sie prop 


the batons of David, I mean | his abies 
wickedness in the ease of Uriah the 1] 
peeipied by the beauty of his. wile, he I 


Ralishored the bed of his faithful sey 
now by secretly plotting, and successfully e 
ing the murder of Uriah, he hoped to have c 
cealed his wickedness, and prosperously er 
ed the fruits oft in peace. Did he» sucece 
But for one cause he might haye prospereds) 
‘The all-seeing eye was witness to’ his erin 
God stood in his way, and will eternally stand 
the way ofevery like attempt im covering sin, 
disappoint the hope of the wicked, on carry t : 
counsel of the froward headlong. 5 


? 
ide ovata LES. 123 


“This “ibe will now be closed with s some 


Aho na : k 
REFLECT IONS. 
—" 


Ke pekeoin a serious review of f the Subject, we 
1ot but reflect, that the impenitent sinner, 


who cavers his ae is a Apel eral ete becg ty 


Facsttost ibsptiety is the epithet apyitibik -Itis not 


_ in language to furnish an adequate description 


- of his baseness. In the yiolation of infinite obli- 
gafions, he debases his rational nature, prosti- 


5 
tutes all the noble powers and faculties of his 


- soul to the lowest pursuits, perverts the end of 


his being, dishonors his God, and corrupts and 
destroys himself. Wholly selfishin his affections 


_ and desires, he is a stranger to every noble, and 
_ generous sentiment, destitute ofany true friend- 


ship, and opposed to all the good of God’s moral — 
kingdom. What are his claims to honor? who 
_ obstinately persists in a life of opposition to the 
divine character, law, and government, and as- 
siduously conceals his true character, by either 
denying, or cloaking his sins uuder some  spe- 
cious aud false pretences? And where is his 
SE Kowesty. who practically denies allrelations and: 


moral obligations, andrefuses to render either 


te God orto man his due. Can any conccivabie 


i _ character appear more base and contemptible > 


“He is yiler thau the beasts that perish. 

2, He isdestitute of any trae peace. © T bi } 
is no peace saith my Ged’ to the wicked.” To 
whatone moral truth can he look which will 


afford him any comfort or satisfaction? He is 


tormented) with the struggle of contending pas- 
sions. He has no peace in his own mind. He 


— no peace of conscience. He has no peace 


124 SERMON BY 


| good dings of this life, ail no 
| bey ond it. He has no satisfacti 
on the’ past, and he must look 
ful anticipations of the eternal’ 
awaits him ; for he is whee assu 
shall not: prosper. a 
8. He is destitute of safety. 
present condemnation, and momently liab to 
have the sentence executed upon him.’ He 
in the hands of an angry God, whom he h 
ever dishonored and provoked, ea who is” 
at any moment to strip him of every good, and — 
make him perfeetly miserable. And nwhat  se- 
eurity hath he against this evil? None 
What remedy hath he against absolute’ 
Only this, that he is in the hands, and 
disposal of that God, who of his soy 
cy can pardon and save him, if he pleas 
he hath promised pardon enly to the 
who confesses and forsakes his sins 
wretched creature has no heart to this 
but still continues to cover his sins, € 
ing, awful state ! Hence, iP 
4. From this subject, we may le: 
entirely dependent we are for saly: 
the sovereign mercy of God. We are 
ly opposed 'to his holy character, law. 
ernment-—we are insolvent debtors 
tice—without any ‘help or strength— 
ruined and undone. If God had not, ie 
nity, entertained thoughts of mercy 
eternity, he had not elected some to. 
life—if he had not given his Sen to die ft 
and given his Holy Spirit, to make the poor 
stinate sinner willing, in the day of if 


_CHAUNCEY Lay. ) 1oR 


I, 


pefish without mercy. O how astonishing i is/it, 
_ what a bright an@ glorious display of meérey, 

‘that the Great and Blessed God, should set his 
loye on worthless man, and undertake at‘such a 
_ price, to redeem such a world as this! O how 


Redeemer! ‘That the glorious Son of God-— 
‘i # Should leave the sky 
Should bleed and die 
For such vile worms as you and 1.” 
s "thankfully accept the blessing offered. Let 
ie iis believe and adore. Letts be humble si be 
wise. | 
- Lastly: Let all of every histatles be ex- 
Heine: to confess and forsake their sins. Let 
"professing christians and all that entertam a 
_ hope in the mercy of God, through Jesus Christ, 
‘stifier the word of exhortation, and deeply feel 
their own interest in the subject. Are you 
walking i in darkness withoutlight ?) Do you ex- 
_ perience the hidings of God’s face ? Are you de- 
’ nied the light of his countenance, and the hap- 
py enjoyment of his gracious presence ? There 
_ is some chan in the camp, and the accursed 
thing must be purged out, before your light and 
Bi omtort can be restored. Search faithfully and 
see. Qur God is a holy God, and. will not dwell 
in i sie tents of sin. If we yegard iniquity in 
Pee oth he will not hear our prayers. Christ 
“is notthe minister of sin. He manifests his love 
ye and gracious presence only to'the obedient. 
) Make a therough search, then, into” your own 
bi es and lives, and see, whether you are not 


unspeakable the condescension and grace of our: 


| efecuslly apply the blessing of | Chirist’s hy 
ation ; there could be no hope j in our ecuse: ~ 
ner would cover his sins through life, and 


i 


btn : A SERMON, &c. — 


eoyering your sins. Isthere 1 
lust which you cherish ? some 
into your hearts, which you ha 
and forsaken? O drag it forth ; 
hearts, and nail it to the cross of | Cc 
O ye careless and impenitent, let 
ations of divine truth and mercy sin 
your hearts, Consider your ways and 
the Lord. Realize how guilty aad rae 
your state. Are you not to the _ 
impenitent under gospel light? d 
of God? disregarding the instruction | 
and Spirit, and obstinately persistin: 
ing your sins? Have you no concern fort 
of 3 your present course, while God is 
declaring to you, “ He that covereth his sin 
not prosper ?” O.give up your mad contr 
with heaven. Submit yourselves to G 
to sovereign grace, and accept of Chri 
own terms ; for, “ Whoso confésseth an 
keth his sins, shall find mercy.” 


AMEN. 


i 


*. 


Berg oF gr 
B Ge Sane 


et hae 


|) SERMON VII. 


me 
God glorified in the origin and disposal of moral 
saiaton VO Sevil.: 


eo 


“yt te Bey Con eae IN*- 


BY 


“TWO SERMONS, 


DAVID PORTER, D. D. 


PASTOR OF THE PRESBYTERIAN CHURCH IN CATSKILL, NEW-YoORat. 
’ 


seo 


Of him, and ihrough him, and. to him are alk 


oa things : to whom he glory forever. . 
| ae aa 
SERMON I. 


Psalm uxxvi. 10. 


Surely the wrath of man shall praise thee: thé 


_ remainder of wrath shalt thou restrain. 


v 


ae THe providence of God, respectins 
moral evil, has been a source of controversy 


| among the professed friends oftruth, in almost 
| every period of time. For while some have 
| supposed, that the origin and prevalence of sin, 
| are accidental and contrary toany prior design 
| @f the Deity; others have conecived, they must 


,. —————— CU 


125 _ A SERMON BY 


have been foreseen by him, and ii , 
eternal plan, and by his con 
as to answer the purposes of hi 
and goodness. a 
On the one side, it is conten i 
eyil has crept into the system by n 
the disappointment of God, orin a way 
not have prevented without ey 
agency of creatures.; on the other, it is 
that sin, though perfectly BEE 
or actor, was introduced according 
nitely holy and wise design, and 
with free agency and. ecouerite i 
tures. The former of these theories tht : 
ly defended by those who are calle 
and the latter by those denominated 
With due respect to the opinic 
but not by a blind assent yielding | 
proper and a duty to examine for oursely 
for this purpose, I have made — choi 
subject before us. “ Surely the wrat 
shall praise thee; the remainder of wra 
thou restrain.” : 
In treating the subject, I shall, 
I. Inquire respecting the 
eyil. 
If. Respecting its nature and t 
_ TET. Show how God will disp 
. to his praise. 
IV. Show how the minds of r: 
ought to be affeeted, both towards’m 
in itself considered, and towards God, 
disposal of it, in iia governing provi cen 
I. We are to inguire Dey 
of moral evil. 


a IO Ba, - 
DAVID PORTER. 129 


the Gordian hssit in divinity, it becomes us to 
meet the i inquiry with peculiar modesty and cau- 
tio i and with the profoundest reverence for 


“In the outset of our inquiry, it will be proper to 

bobs, several pr eliminaries, which may be of 
i) “considerable utility, in bringing us to some defi- 
- nite views on the subject. 

| And, 

“1. twill be agreed on all hands, that before 
- acertain period, ‘there was no sin in existence, 

As all creatures had a beginning, and as no sin 
_ could exist without the actual itinee ef crea- 

tures, so the period was, when there was no sin. 

in the universe. 

2, Ifthere wasa period before which sin did 
not exist, then there was a period when it began 
to exist. For that which was not from eternity . 
must haye had a beginning. 

8, If sin at a certain period began to exist, 
itraust have had a-cause sufficient to account for 
its existence. . It is a self-evident principle, that 
nothing cannot produce something. Whatever 

_ may be called something must have had acause 
eapable of producing that something, It is 
equally impossible for any thing, in being, to 
have been the cause of itself. "Phe supposition 
_ is absurd, because it gives agency and power to 
that which i is not in being, and to mere non-enii ty 
Becta and power cannot pertain. 7 
4 - Inthe, 
Ath. Place, it is equally’ evident that sin has 
positive existence. Sin is not a. mere negative 
of holiness. Hatred of God is as positive as love, 
Malice prepense in a being has as much actual 
erie as, benevolent affection. _ They neither 


A 
’ 
ee 
t 


~ 


“y30- “A SERMON “ee | 


‘have coporeal parts ; but they bath | ve 
“ane | 
Again, ae ies ty 
5.) Ttis ‘equally true, that is hike rati 
- beings were created in righteousness and. tru 
holiness. The time was, when all creatures ¥ 
hely. This was true, before the first a 
transgressed. ‘The time was, when there - i 
‘«reatures, and yet no sin. 
Nor in the, — 
6th Place, is it less evident, - that Goa : 
able to have prevented sin, without destroying - 
the liberty of moral agents. If God could create 
Adam holy, and he be free, then God ¢ sou 
continue him holy without destroying his ibe : 
"There is no more difficulty. in the one ea 
inthe other. If God can create a holy e€ 
in the heart ofa creature, aud the creature - 
free in that exercise, then God can continue 
‘create holy exercises in the mind of a ‘ereatt 
without ‘destroying, or even impairing, | ‘the 
dom of such exercises. 
Again, : . 
7. Itneeds something more than ae 
sion, or motiy es, to cause holy creat 
mit sin. Sin is committed in the 4 
tives ; but motives are not suthidaie 
selves, abstractedly, to cause -aholy cree 
rebel against his Maker. For if we F 
‘power to motives, we shall call in que | 
power to keep even the angels of ae 
apostacy, and'shall place their future 
and felicity on the ground of for ne 
| ~ Nor are we to suppose, i ae 
8. That not hindering a creature” 
ning Will cause him te sommit sim. ’ 


‘ec? Me ee: 


say 


BAYID PORTER. ‘ESL 


ra ‘i is no eause, and effects — 
ens 


rst sin, there was no aD being in bia eae 
| whom sin could proceed ; to suppose, 
erefore, that it sprung from an ‘unholy cause 
would imply, that sin existed before the Hat sin. 
; penn 3 is absurd. 
‘You will let these preliminaries vars in 
ur minds what they deserve. Aud bearing 
ale in memory, we go on tosay, what is not, - 
we conceive, disputed by any, that God has per- 
“tInitted sin atleast. ‘The universe is God’s, sin 
is in the universe : it must, therefore, have eome 
into existence by permission atleast. This is 
one of those faets which is admitted without con- 
“troversy. Ifthen the all-wise, infinitely good, 
and Omnipotent Jehovah, has permitted sin to 
take place, it must be equally true that he chose 
to permit it; God must act according to, or 
against his own choice ; if he act against his 
own: choice, where is hin wisdom? If he act ac- 
cording to his own choice, then whatever he 
permits | he must choose tc permit. He has per- 
“mitted sin, henee he-must haye chosen, te ver- 
; anit it. _ If God chose to permit sin, then it was. 
est to permit it, all things considered, prov ided 
e be infinitely wood and choose what is best. 
; God is infinitely good and chooses what is best ; 
| therefore, it was best to choose to permit sin. ite 
! it was b stto choose to permit sin, then it was 
est, all things considered, that moral evil 
| should haveexistence. And if it was best, all 
ings considered, that moral evil should have 


stence, then itwas right and consistent with. 


“132 A SERMON BY” 


God’s infinite purity, if bare perniisei 
hindering, were not sufficient to  eanso 
istence, to put forth agency w 
sufficient to account for its existe 
must be right for the Governor of 1 
do what is best, and if, all thin: 5 ere 
it was best, that moral evil should’ natu? . 
universe, hor it must be right for: God, , not only Hy 
to permit sin, or not hinder it 5 but: by. a fet 
and wise agency to be its efficient” cause, — 
ded this could take place, without his ° being tt , 
actor of sin, or a motive, or tempter to sik, a at 
without his interrupting the freedom and’ ac-” 
countability of creatures, or ‘without his doing’ 
any thing, which should miilitaté in the least de- 
gree, against the prineiple’on which, the vatare 
of true virtue is supported. whe 
‘Though the ‘modes of divine™ operation ‘ar , 
above our comprehension, “yet we are sure fron f 
our knowledge of Ged’s character, of ie 
and holiness of his nature, that’ whatever age 
of his is concerned ‘in accounting fer ithe otis 
ence of moral evil, he is infinitely 1% ‘note: from. 
sin in his nature, nor in any sense Vv) watever the 
actor of sin. For to be the actor of. im, it must 
be chosen for its owa sake—it must 
what it is in itself. Now God is infinitely 
sed to sin, noris there any other’ obje 
universe sa remote from his choice, abstract 
ly, as this. God spcaks expressly 3, 0, a 
this abominable thing which Phate» ~ Heh 
sin with a perfect hatred, nor is hein any“ 
the actor or committer of siti. 0 ea it 
‘God is no more the actor of sin, than 
it came into existence without his: is pertnissi 
without his knowledge. ae 


Nor did. God, in the first instance in which'sin ' 


was committed, or in any instance in which it 
as been committed since; invite or tempt his 
creatures toevil. “ For God cannot be tempt- 
_ed of evil, neither teuipteth he any man.” God’s 


agency in forming moral character, or in con- 
tinuing, o changing such character, afterit is _ 
formed, partakes not at all of the nature of 
_ teniptation. Temptation is something perceiy- 
_ed by the mind’; as in the instance of Eve. She 


DAVID PORTER: Mie Sat 


* 


perceived the fruit of which Satan solicited her 


\topartake. She was tempted to evil. But di- 
_-yitie agency upon the heart is never perceived 
only in the effect produced ; which Christ con- 


firms in these words. “ The wind bloweth 


where it listeth, and thou hearest the sound. 


thereof, but canst not tell whence it cometh, and 
whither it goeth ; sois every one that is born 


_ of ‘the Spirit.” God’s permitting sin by agency, 


_ so far from implying, that he allures or tempts 


his creatures to commit sin, precludes the pos- 
sibility that his agency should have such effect, 


since the power, which acts upon the heart, is 


invisible and never beheld by the creature acted 
upon, and if not beheld, it cannot allure, and of — 


—s 


‘course cannot partake in the least degree of the 


nature of temptation. When, therefore, it is 
said, God does not tempt men to eyil, nothing 
-) ds said, which militates against the argument 

which evinees his efficiency in its introduction 


and prevalence. God’s agency in the introduc- 


. tion and prevalence of sin, no more implies that 


Pe 


he tempts men to sin, than bare permission ; 


for in neither case. does he present any allure- 


ment before the miad, which is essential to the 


ee. ; 
i 


 -¥ery nature of temptation.. Indeed, so far, is 


134 a, 4 SERMON BY 


God's agency, in forming Rs moral, 
ters of creatures, from partaking of | _ 
of temptation, it is perfectly reconeil | 
his forbidding men to commit sin, ande 
and entreating them to become immediz 
aw Wor though God had an agency i i 
p Pharaoh and Sennacherib to answer the pur- — 
nits of his infinite wisdom; yet his ¢ ney 4 
herein was of such nature, as - be - erfect ly re-. | 
eoncileable with his commanding them, at the ~ 
‘same time, to yield per fect obedience to. his ren 
quirements. ‘ 
Ne did Nahe in the introdnetion of ional M 


ik ay, ee Rl 


BR aunty The first sinful exercise, et Di 4 
heart of the first creature that’ rebelled, was 1 
perfectly free exercise, and for which the en 

ture was to blame, as extensively and strictly 
asif he had sinned independently of God 
case this had been possible. Adam’s ne 3 
ful exercise was his own entirely. He was ‘th 
sole actor of his first, as well as “of any after il 
Nor did the control of God, in the introdu 
morai evil; compel the creature to él 
to his choice. Adam chose as freely, ai 1 
with as little constraint, as if there had 
God. The ten sons of Jacob, chose to. 
brother to the Ishmaelites, aid didit a 
as though God had had no purpose to rs 


y 


the event. They felt no cone on. thei 


pable for what they did. ‘hey 1 were ‘the sole 
actors of the sin committed in the whole ” ‘ 
transaction from: first to last; and yet. 


> MAVED PoRTER. eg 


“not disappointed by the event, nor did dtc coun- 
act so much as asingle design of his eternal 
n sel; but was inseparably connected » with, 
‘interwoven as a constituent part of, the in- 
_ tomprehensible scheme, of him whose uitimate 


| tend is the highest possible good of the universe 


onthe whole. This will apply to God’s control. 
ofall moral evil, which has been or ever shall be. 
“Tt may not be improper to add, that God’s agen- 


-eyin. the intredustion of moral evil, is recon- 


 ceileable with the principle on which the nature of 
true Virtue is supported ; though the contrary 
has been strenuously urged. Some have strong-. 
ly contended that Adam was created neither 
holy nor sinful, without preponderance towards 
virtue or vice, and that such state of indiffer- 
‘ence was necessary prior to his being either _ 
praise or blame worthy. This theory denies God, 
the “power and right of forming the moral char- 


acter of creatures, which the scriptures through- 


out maintain as his prerogative. It is oxpressly 


said, that God made man upright, and that ia 


the image of God created he him. “The notion,” 
that created holiness is no holiness saps the doc.” 
“trine of regeneration by the immediate agency — 
of the Holy Spirit, and makes the sinner his own 
sanctifier. But not to pursue the absurdity and 
impiety of this theory, it may be easily shown, 
- that Divine agency in the introduction of moral 
 eyil, agrees with the general principle on which 
‘the nature of true virtue is built, True. virtue, 
in creatures, consists in the choice of holy objects, 
and not in the least; in the cause ef such choice. 
As, then, God can he and is the cause of the. 
holy < desires of his creatures, and yet these de- 
sires constitute them personally virtuous, se om 


136 - A SERMON BY 


the same principle, God can control the d ! 
of sinful beings, and these desires Gia plop 
personally vicious. If then it should = 
that divine efficiency in the introd 
evil is inconsistent with personal blame-worthi-— 
hess ; it might be urged on the same ase 
that if God causes holy dispositions 4 in acreature, 
that creature is destitute of virtue. ‘The Jatter 
we dare noturge. We view ourselves correct 
in saying, that God originates holiness im the — 
hearts of, men, and that this constitutes them ~ 
morally exeellent. And this being granted, the — 
principle on which the nature of true virtue is 
established, is not disannulled, but. supported, by 
admitting, Divine efficiency in the introduction 
of moral evil into the universe, and also | its 
subsequent prevalence. Nor is it” 

that the foregoing representation, will be d aes 
ed, inconsistent; but perfectly reconeileable ¥ 
God? s infinite kulien and goodness, when ie 
shall be shown, that he will take oceasion from 
the existence of moral evil, to make unspe 
more glorious displays of his character, and ee 
he will have more felicity in the universe, 
the whole, then though nothing wuthaiiine hed 
been suffered to exist in the hearts of of his 

ee Ty 


Sires 4 
a 


; eS 


intelligent creatures. Having made Fe 
marks respecting the origin of “moral e 
ceed, vik: wha 

II. To consider its nature ces ied 

Sin is of a nature peculiar to itself ar- 
takes of no quality of whatever else is in the 1 
verse. Itis, inthe very essence ofit, exclusi 
ly wrong, even prior to the conshianrs of Ge 
or his law: If we had never so much as ¢ 
of the Diyine existence, and knew pot. 


sins bh PORTER. | us a 
a aia) were pleasing or scr iiccene i to beings of 
‘superior rank, around us, ifsuch there might be, 
| it would still retain its criminality. And this is 
}ofevery sinful affection of the heart. But 
sine we have knowledge of Ged and his law, 
we are sure sin is directly opposed to him in its 
nature. The evil of sin lies wholly in its nature 
 andtendency.. We are not, therefore, to look 
‘to something antecedent or subsequent to find 
pits culpability. | 
f Some suppose, that to diseover the evil of sin, 
‘we are to search for it in its eause or origin, and 
that here we shall find it; but this epinion is 
incorrect and ‘has nothing Ly which it can be 
‘sustained. The evil of sin does not lie in its 
‘ease, be that cause what itmay. It consists in 
a temper of heart directly opposed to God and 
not in the cause of such temper. And this 
' agrees with common sense and the word of God. 
Accordingly when we affix blame to men for their 
conduct, we predicate it of their hearts from 
which theirconduet proceeds. We do not ask 
first, how they came by such disposition of heart, 
before. we charge them with guilt; we attach 
© Dlame to the disposition itself. “The heart is 
_ ‘desperately wicked. The carnal mind is enmi- 
tyagainst God.” We are not permitted here to 
| _» search for the cause of the heart, or carnal mind 
i - to discover blame-worthiness. Winkandsehe and 
; 
; 


~ se 


a 


_ enmity in whieh sin consists, are synonymous 
with the heart. To this faculty of the mind sin 
‘is limited. And it being so, we are not to find 

sin in its cause ; but in its nature wholly. | 

A sentiment has prevailed, | considerabi 
a ae whieh is this ; that though sin, im its nature, is 
ie Ne “nett distinct from its cause ; yet thatthere isand 
BEES 18 hot wy , wo 


C Le a A spRyON Br 


such efiect seknlts. That the nature 
must resemble the nature of the cau 

means ddmissible, even in principle 
_ cause ef all things visible and invisible: thon 
- the whole extent efhis works, there is but one — 
_elass of effects which resemble the’ purity of his 4 
nature. God is love—is holy ; but there is’ no — 
resemblance between the holiness of Deity and | 
the effects of his power, except in those particu- © 
lar effects which bear his’ moral image. . God 
ercates holiness in the hearts of some of his crea. 
tures, and here there is a likeness between the 
cause and the effects produced; but’ none of | 
God’s other works resemble hbver in his nt 
character. Th bee ibaa the: natu e ol 


perfect ahddienee of eyery viietolai one’ r 
Holiness in creatures is supreme loveto the Dei 
or it is purely ‘benevolent affection. Sin is 
direct opposite—it is self-love, or. selfis ) 
and opposed to benevolence. Bea 
control of this entire selfishness, will 1 
seek theirown glory, and refuse to gi 
God. Such selfishness, in which sin 


tude, and the law of God, which is in’ C 
to this standard, and rises in direct 
against all the combined exhibitions 
moral mci na 


DAVID PORTER. 


Eraint, ak out aw jay every, cord whigh bg : 
a me intelligent system in order, it would engen. _ 
der strife, “and. ultimately divide the werld into 
fe spadons: and make as many contending parties. 
' as there are individuals in existence; yea, it 
| would assail the throne of God, undermine) his 
» dominion, defeat his purposes, and desolate and 
fill the. universe with absolute wretchedness, 
_ From what sin has done, from the miseries it has 
' earried in its course, we may certainly know 
_whatit would do, providedit Were unrestrained, 
and allowed to rage without control. Ifa mil- 
dionth part of the distresses, issuing from. sin, 
experienced by creatures, since its introduction, 
were under our eye, the sight would overcome us 
to weakness, and skepticism would yield to faith 
on the subject ofits tendency. ‘Phe sum total of 
misery, hitherto endured, in either world, has. 
_ been the result of crime. No sooner was sin- 
introduced, than legions of spirits. were driven 
from: joys unspeakable i in glory, down to the re- 
gions of eternal perdition. This is the chain ‘— 
_ which bindsthéem there. For sin, Adam was. 
i banished from Paradise, and instantly filed with - 
foreboding horror. . Rébellion against God, and. . 
pass proved. the destruction of the “ite 


_ and Tyre. By, this, kingdom after kingdom, 
_ empire after empire, have. been piled in. ene 
ins. Ithas convulsed the two hemispheres ; the; 
mountains, the seas and the rivers, have lifted — 


140 | A SERMON BY > 


up one exceedingly bitter cry, and “the w 
creation” hath groaned and travailed “ i iy 
together until now.” And, what shall we ane j 
the miseries of guilt! If one could speak for 
all, what report would he make from the inward — 
monitor | He would tell you, of torments keener, 
inexpressibly, than the acutest corporeal suffer. vf 
anee. Conscience has inflicted agonies of which 
swe ean give no adequate detail. ‘Tt has” brought — 
up the black register of crime ; it has pierced © 
the inmost soul, withten thousand. arrows, and — 
infiieted wounds, deep as death. But what are 
the miseries hitherto occasioned by sim to the 
torments contemplated by its tendeney? They” 
are nomore, nor semuch, in comparison, as the | 
least floating particle of dust, tothe whole. mas 
terial system. Knowing, therefore, the gener- 
al tendency of moral evil, we are led, at once,’ 
to perceive, without the possibility of ‘deception, — 
its tendency in particular. Its particular ten- 
dency is to ruin the soul in which it reigns, and) 
must, by Divine constitution, come to this” 
sult, unless eradicated, and superceded by shen 


implantation of disinterested love; | 
The human soul is stamped with villefeg wate 
transcends, to an indefinite extent, whatever 


pertains to the whole ‘visible univet 
that, by which, its worth is estimated, | 
mortality, and capacity for progress — 
edge and felicity. 'The soul being thus’ 
of augmenting in greatness and bicebedae 
plies, at least, its liability to suffer endless, 
creasing pain, and which God assures Us If) 
nrust endure, in ease it should continue un 
the dominion of reigning selfishness. | Sin 
tends, inits yery nature, te spoil the son)’ 


pAvinipoRTER 9 6s Vath 
ro c 


1% whieh it predominates, and to deli ans its” very 


existence beyond conception worse than nothing, 
nd t greatest curse possible. Nor are we 
pendent on Divine declarations, which are 


‘entitled to impiicit confidence, exclusively of | 


_ facts, for conviction on this point. Concurring 


examples, running in a straight line through 


| nearly six thousand revolying years, correspond- 
Ing with scripture statement, shew us, incon- 
i! trovertibly, not only, what is the tendency of 


the reign of sin in the human heart; but. they | 


_ hold out for cur inspection an uninterrupted se- 
vies of extreme distresses, which have flowed 


from the fountain of inward iniquity. For sin, 
God has, verily, stained the pride of human 
glory and brought into contempt the honorable 
of the earth. For this the haughty monarch of 
Egypt was cut off by the hand of vindictive jus-. 
tice. Forthis God slew mighty and famous 
Kings, Sihon king of the Amorites, and Og king g 
of Bashan. »A sense of guilt turned the impi- 
ous feast of Belshazzar into a scene of everwhel- 


ming dismay. At the sight of his doom, his 


joints were loosed, and his knees smote’ one 


against another. Guilt impelled Judas to sui- 
cide. It made Felix tremble. And that we 


_ might better know, the ruinous tendency of 
~ moralevil, letus turn our eyes towards Calvary, 


and there behold the sufferin os of the son of Ged 
fora perishing world. He suffered the just for 
the unjust ; and how extreme were his agonies ! 


_Atthese did the heavenly luminaries turn : black ! ! 
The earth shook! The rocks did rend! 'The 


seas retired! All mature groaned! And why? 


The Lord: of giory is suflering the vindictive — 


wrath of the father, as a sacrifice for sin! But 


Deiat of alle theniyiih iat 
wie ‘sin; 3 yeas. what of the: whol 
iy ‘dees cueubies laid in the i 


in Dotites with poe damn 
one immortal soul! Viewing the 
 dencyofsin,, well might the Saviour wee 
what al it profit a man, if he > gai 
world and loose his own soul, and 
man give in exchange for his soul! ! 

he sin is. death” —death eternal— 
reprieve. ni | rae 


SERMON IX. 


‘alo ified in the origin and disposal of Ba 
evil, (lee 


IN 


. TWO SERMONS, 


BY 
DAVID ) PORTER, D. D. 


vit PASTOR OF THE PRESBYTERIAN CHURCH IN CATSKILL, NEW-Y¥ORK, | 


~ 


Se} Ges 


SERMON If. 


Psalm uxxyr. 10. 


‘Surely the wrath of man shall praise thee: the © 
remainder of wrath shalt thou restrain. 


Wer proceed i in the, 
Ifld place, to show, how Ged will dispose of 

moral evil to his praise. on 
|) There is much moral evil in the universe, ‘and 
: it is infinitely detestable in the sight of the’ sin- 
hating and holy God. Nor did he at first, nor 
does he now, suffer its existence, for its own 
sake, distinctly considered. If there had been 
‘no other reasons for the existence of moral evil, 
than what can be derived from its nature and” 
oo: which is to: Rachry felicity, and ruin 
a 
. 


” 


4 


44 Bee satin om 6 sik 


os Is sora and certain, that the: syst 


Ethe system, we may; be sure “the” 
Bavvat, whose greatend, in whate 
- the highest possible blessedness 
onthe whole, would have prey 
“duetion. ~ For this he could have 
But if there are reasons in the 
favor of the existence and preyal 
oS toa certain extent, beg 


ate with unparalleled. lustre in : 
hath adopted and is executing. ee 
be justified and adored by intelligenc 
permission and introduction of ‘sin, @ 
choice that it should exist, rather than not, an 

for such disposal and ageney as cleans 


any other Sek he been seeured, 
Krom the perfections of the Dis 


the evils Reins involved. vas 
And that this might be aie 
appear, let it be duly considered, 1 
disposing of moral evil, will take ¢ 
exhibit his character, more illu 
_could have been, possible had sin 
~ from the system. Itisa great tru 
the mind may well rest, and, perhap: 
of which we think too little, that wha 
for his own glory, and the greatest 


- ‘DAYID PORTER. 148 


“ universe, is by the exhibitions of his character. 
The brighter exhibitions God gives of himself, 
: the more he does for the honor of lis great name, 

‘the more is also done to promote the felicity 

of! holy intelligents. God, with whom all things 

are one eternal present, has always been, and 

ever will be, infinitely blessed in the displays of 

_ his character, and these displays, beheld by the 
- glorified, will constitute their heaven. 

: Now it will readily be perceived, that sia, 
though an infinite evil in itself, and wholly oppo- 
sed to God in its nature ; ; yet under his control, 
‘gives opportunity for the display of his att ributes, 
‘astonishingly beyond, what would have been 
“possible, in case sin had been wholly excluded 

- ‘from the universe. Nor can we conceive, that 
“if God be glorified in the exhibition of any one 

attribute ofhis nature, why he is not more glo- 
“rified, in the exhibition of every other attribute, 
and also most glorified, provided each and every 
_attribute be exhibited in a manner the most illus- 
trious. And here it might be cenclusively 
shown, and it is thought made manifest to each: 

mind, without many words, that in redemption 
by the Son of God, more is seen of Jehovah’s 
Hbwheiata thanin any, or all his other works. 
‘Christ crucified is, emphatically, the wisdom - 
‘and power of God. In redemption Cod’s sov- 

E ‘ereignty, his goodness, his justice and wisdom 

‘are brought out more clearly to view, than in 
the religion of nature, or in any other’ way -pos- 

sible, of which we can form a conception. Tho? 

‘it might be readily admitted, that the moral 

| character of the Deity might lave been partial- 

| ‘ly discovered from the things that are made; 
| yet aside from redemption, ‘there could have 

. 19 


And, cer ae if there had bene no "sin, 
had been no work of redemption, and i 
of eS ah the attribute merey | 


is 
sential to the highest display of vat whole 
character, and of course essential under his ¢ 
trol to the highest honor of his great name. 
adopting this plan God has acted worthily 
himself, becanse herein he exhibits all his ue 

an makes all his goodness to pass bef 
To finite intelligences, it is the most God 
ing, soul-elevating theme, that Jehovah | reve 
himself to them in Trinity and Unity, unfolding 
his mercy, which, while it sheds lustre c 
ry other attribute, lays a foundation fo 
creasing, consummate blessedness, 
never-ending eternity. ‘The glorified. 
ever, raise their notes higher and higher 
adoring God’s sovereign merey exhibited in 
deeming love, But had moral evil never 
ed, mercy had been eternally conceal 
these high notes of praise had never been 
ed. It is, therefore, clearly to be se 
the existence of sin, though infinitely. 
able in itself considered, is yet essenti: 
plan of operation, in which. the am 
lence of the Deity is principally exhibi 
praise ef his glorious grace, and to the unt 
ble felicity ef all holy creatures in. the 
Sin -is a necessary shade in the _— 
infinite wisdom could select. 


panice: The ae teaches us that thi 3. 
done intwe ways, infinitely diverse fir 


oo ‘Tn ae two! ways, hae will 


ly dispose of all the sin which ever has or 


watt exist. Nor has God left us in darkness up- 


on these points.. Wor soon after the’ first prom- 
a “ise of a Saviour, God began te exhibit his char- 
acter in the pardon and punishment of sin. This 
exhibition, like the rising sun, has been brig¢ht- 
F ening more and vee ibe and will eontinue shinin 
t. with 1 “of crgwatle Se clearness, till time shall be no 
i (see Og 
| The work of sanctification and pardon com- 
Mis promindh in the family of Adam. ‘The punish- 
“ment of sin commenced as early. And thus 
justice and merey have been moving side by 
side i in all past ages. . 
As God is infinitely merciful, and takes no 
a nea in the death of the sinner, in itself con- 
sidered, he extends his saving arm, as far as 
possible consistently with his honor. in the 


atonement of the Son‘of God, a glory ‘ious fuun- 


dation is laid for saeuGention and pardon. Je- 
Be sus’ blood makes it honorable for Ged to forgive. 
- God’s heart is set upon reconciling, sinners to 
himself. The kindness cf the tenderest parent, 


"Phe vilest sinners have been chosen and called. 


and Saul of Tarsus. Verily God has given de- 
-monstration that he delights in mercy. Each 
day, itmight be said, exch moment, witnesses 
more sin forgiven, oe would be as icient to 


a 
“are continually sinning, and he Is cca Ye- 


‘is not like-the kindness of God ty the guilty. 


Remember Menasseh, the thief on the cross, 


“ruin ten thousand worlds like this ! God’s people 


we 


148 A SERMON BY 5 


mitting all’ their trespasses unto” ‘them. : 
theme bore the Apostle upon Kagle’s wings: 
praise. His words are these. “But when the F 
kindness and love of God our Saviour towards — 
man appeared, not by works of. righteousness — 
which we have done, but according to his mercy — 
he saved us by the washing of regeneration — and. 
renewing of the Holy Ghost, which was shed on” 

us abundantly through Jesus Christ our Saviour de d 
that being. justified by his grace, we should be — 
made heirs according to the hope: of eternal | 
life.?? 

Truly when Christ shall come to bes ‘glorified 
in his saints, and shall make up his jewels, 
thousands and thousands, and ten times thou 
sands, and thousands of thousands will be pres- 
ent with joyful aseriptions of praise upon their” 
tongues, saying glory, and honor, and thanks. 
giving be unto thee our God ; for thou didst call” 
us by an holy calling, and hast saved us.” ‘Thou © 
hast redeemed us from destruction, and made us — 
accepted in the beloved, through thy sovereign” 
love. God will not leave a particle of room for” 
any creature in the universe to impeach him, 
that he restrained, and forgave so litile sin; but) 
it will be a source of everlasting, increasing, i 
astonishment, that he fergave so much. The ; 

Father will fulfil all his promise to the Son, made 
before the foundation of the world, that he 
should sec of the travail of his soubente be sati 
ed. Inthis way God will dispose: of cvs P 
portion of moral evil to his praise. 
The meral evil, over and above, veal 
ean consistently do away by sanctification 
pardon, he will punish to the glory of his jus 
God will get to himself praise, as s well: “i 


DAVID PORTER. ai) 


~ yessels of his wrath, as in the vessels of his mer: 


cy. For the. wrath, of man shall praise him. — 


_ “Hath not the potter power over the clay, of the. 
same lump to make one vessel unto honor, and 


if 
i 
Ny 
? 
f 


ae 


Me another unto dishonor??? What if God, willing 


to shew his wrath, and to make his power known, 


EB iaod, with much long-suffering the vessels of 


his wrath fitted,’ orasit might have been ren- 


dered from the original, made up, “ for destrue- 
tion.” God has gotten to himself honor, over 
all the reprobate, incorrigible sinners, who have 


gone into eternity in the guilt of im penitence. 


_ The exhibition of God’s puritive justice, in its 
 exXtremity, will not clash in the least with the 


riches of his mercy in the vessels prepared unto 


_ glory ; andthe saints at the sight-of his wrath, 


will shout, unceasingly, Alleluia, while the 


smoke of the torment of the damned, shall ascend 
_ up forever and ever. 


This leads me to show in the, 

Vth place, how the ‘minds of all rational 
beings ought to be affected, both towards moral 
evil in itself considered, anal towards God in his 


disposal of it in his governing providence, 


And here let it be remarked with decision antl 
emphasis, that all rational beings ought to loath 


and condemn sin, as the most detestable object 
A which can possibly exist. Abstractedly from the 
overruling power and wisdom of God, sin is the 


substance of whatever we have just grounds to 
abhor. Nor does the efficiency of the Deity, 
which causes it to redound to his glory, detract 
in the least from its malignity. God detests sin 


with his whole heart, nor wou!d he detest it more, | 
iWfoshe knew it would ruin the universe. - It is, 


therefore, the incumbent duty of all rational 


i oe ; \ 


© es 


150 ein ne ‘ee SERMON R 


“beings to become instantly aa : 
affections, and conform, in every acti 
and life, to God’slaw. Nor will th 
cease to be binding on moral beings 
‘The wicked, in the region of hell, 
be under constant, increasing oblit 
and forsake sia, and their non-comph: 
the requisition, will augment their ui 
enhance their torment, through an unceasir oe 
eternity. Nor ought we in any im ple 
excuse for the Jeast sin, whether 
others. Sin, of however low descrip on, 
imaginations, admits of no palliatio 
not eee sin ist alledgey th 


ginning oes our existence. The evi 
not grow out of circumstances, but i 
Pees Nor is the evil of sin abated 
sideration, that God will glorify hin 
ruling it to-his glory. ‘Towards sin, 
beings ought to feel, as God himself 
views it to be an sibniies evil, and of his 
gives demonstration by the hlood of the ¢ 
and the damnation of the reprobate. — 
can be none at loss, how our hearts rt 
regulated on this subject. ong 
But in another light, towards Go in 
posal of moral evil, in his governing pro’ 
we ought to feel totally different, - 
the least reason, on any ‘account, “1 
fected with God, for any thing he- 
done, or fora single event, included wi 
sphere of his wide dominion. : Indeed when 
take into view God’s infinite wisdom : i 
ness in the disposal of moral evil, and r 
faith. that he will assuredly overrulit i 


. in 


ywn glory, andthe highest blessedness of the 

telliwent universe on the whole, it ought to be 
he united preference of all created beings, that 
h hath adopted this very systemr, assured that 


it is superior to any other amid the infinite ya- 


ie 


‘as well as what is and shall be, ata glance. Yea, 
‘in the yiew of God’s governing providence, in 
- the disposal cf moral evil, and in restraining, 
nd causing the wrath of man to praise him, our 
_ souls should magnify the Lord Most High, and 
leap forjoy, knowing that he will triumph glo- 
riously, and make the immensity of evil of all 
worlds contribute to the highest honor and bless- 
_ edness of his throne. cs TS: 
It may not be improper to prefix to the appli- 

eation, answers, to two objections, which may 
perhaps arise in the minds of some, against 
what has been advanced. 1. Does not the pre- 
~ ceeding discourse represent God as the author of 
sin? 2 Does it not represent him as cruel:? 


4 


_ Reply to the first objection. Ifby God’s being - 


the author of sin, be meant more, than that he, 
 imeyery instance, forms the characters of sin- 
ners, as well as of saints, by his eflicieney accord- 


the greatest good of the universe; then it would 
ye be the height of impiety, to say, that God is the 
' author ofsin. Butif the objection is made sim- 


| count the objector will have it, that we represent 

| God as the author ofsin ; in this ease we will 

| mot contend with the objector respecting a term 

ethis choice ; but against his idea we weuld ses 
| ‘ 

. 


 pAYID PORTER. 151 


riety of possibilities beheld by. that omniscient 
ye, which apprehends all that might haye been, 


_ ing to his eternal counsel, for his own glory, and _ 


ply against the idea, that God does. thus farm 
the character of the creature ; and on this ac- _ 


am 


eT against God. Forming of wha el 
sistently with the freedom and duty of the 

ture to love his maker, is the peculia er 
tive of God ; and which he never will: n 
another. The very first idea, in the : 
given in Genesis of the creation of man, 
God formed’ his character. The creator Lt 
“Jetus make man in our image and likeness. i 
By the word image, is meant holiness, as used 
_ by the Apostle Paul, in his epistle to the 
lossians, in application to those whose hearts h 
been renewed by the Spirit of God. “And paid 
put on the new man, whichis renewed in. 
edge after the image of him that created him.” 
Pauli in illustrating “the doctrine of election 
reprobation i in the 9th chap. of Rom. bye 
characters there named, perfectly knew, that h 
should be understood te mean, that God fort ned 
the character of the sinner. And he fore 
also the objeetion which the sianer would make 
against his representation. “Thou,” “hjeto T', 
-“willsay then unto me, why doth he yet fi 
fault? for who hath resisted ‘his will 7 The 
apostle answers; “Nay but O man, Sees 
thou that repliest against God? shall the th 
. formed say to him that formed it, why hast t . 
made me thus? In his answer, the ap 
admits that God forms the character ofthe | sh 
ner, and lets the objector know, that the point 
of controversy lay between him and his maker 
The apostle insists that the sinner is to blame 
though Ged had formed his character. The 

jector retorts upon him, that if he was thus 1 eT 
ed by divine agency, he is free from b 
his conduct what it may: Now Thess wou 


5 been no pertinence, in Paul's: inteodubttie the 
objector, in case nothing had been said, but 
what was meant to convey the idea, th: at the 


sinner forms his own character. For ifthe sin- 


se ie poMrial  ee Lau ae 


ner form his own character, by power vested in 


himself, exclusive of divine agency, the objector 


- would not have urged the reason against God’s 
faniting him stated in his reply. It is, therefore, 


evident. from the import of the objection, as well _ 


_ asfrom the clearness of the apostle’s argument, 
- that the Divine Spirit here teaches us, that God 


, by his efficiency does form the character of the — 


sinner; and yet in no such sense, as to inter- 
rupt the most perfect liberty of the creature, or 
in the least degree to free him from blame, ov in 
a sense which should operate against the nature 
and intent of means, or in a sense that should 
make God the author of. sin, meaning hereby, 
that he is either the actor, tempter-or indiier to 


sin. For it is certain fromthe plain word of God . 


and the dictates of our own minds, that men act 

freely, that they are blame-worthy for every un- 

holy affection, that they are influenced by means, 

or in the view of motives, and also, that God is 
Epsaiealy holy, and opposed te sin. 


~ 


2d Objection. Does not the preceding Rha? 


; course represent God as cruel ? 


Answer. By cruelty, is meant-violence done 


.* one person to another, simply for the sake of 


giving him pain, without reason. 


~ 


Now if God took pleasure in the death of the. 
_ sinner, and punished, as a tyrannical master, to 
: gratify malice, and pressed the creature with no 


‘other view, than ‘to throw him. into agony, in_ 
ach case he would. be cruel. But. God is inf. 
<a different from this, in the treatment of 


186 4 SERMON pri : 
ph . See: 


of the divine i image in the soul, while 


so » the humble pesilonk seeing the’ 
arising from its opposition to God abominates. I 
‘and humble in dust and ashes, weeps bitterly, 
_becanse he has sinned against a Being’ of such 
transcendent excellence. This is the penitent, 
_ God will not despise. |“ For thus ‘saith the high 
and lofty one that inhabiteth eternity, © whose } 
name is holy ; I dwell in the high and holy place; 
with him also that is of a humble and contrite — 
spirit, to revive the spirit of the: humble, to- 
vive the spirit of the contrite ones. handy age 
to this man will T look, even to him that is poor 
and of a contrite spirit and that bebe gga ate 
word.) >. i ik 
3. We infer, that the widkeak path danse’, 
dismay and trembiing in view of the prospects 
before them. And who are the wicked ?, They. 
are all who have not believed on the Lord Jes 
Christ. * Kor he that believ ethnotis condenmee 
already.”? ‘The wicked are running decper and | 
deeper into difficulty by every. step they take 
They may form devices, but these God will) 
control to “cya against them. | For diss 5! 
appointeth the devices of the crafty, so that their 
hands cannot per form their enterprize, 
are to be taken in the very net you | 
ing. You may be, seeretly, saying, wh 
the promise of his coming ? for sinee th 
ers fell asleep, all things continue as 
from the beginning of the creation 
sinners, dare } you im ypeach God's. yer 
defy his vengeance. The old world 


a eu? Bat aia 


ap oe 


fe “pave Sanne. 2) , 157 


ne 9 


pee so ala the unbelieving Jews; and 


e are they: ? God holds them up as beacons: 


| that you may take warning. But, perhaps, be- 


cause you are prosperous now, you think God 
will prosper you forever. Reqmember the man 


who resolyed. to pull down: his barns and build 


3 ‘greater. How wasit with the wretch, who cri- 
 edto Abraham, out of the Hames of hell to send 


‘Lazarus to dip the tip of his finger in water and 


: eool his tongue? He had been clothed in pur- 
y ple, and had fared sumptuously every day.; You 


may blaspheme, but what is your feeble voice) 


against Omnipotence. © God can palsy your 


tongue and strike you speechless in an instant. . 
Do} you imagine you can prevail against the Lion 
of the tribe of Judah? so thought Galerius and 


Maximin, who conspired to annihilate. Chris- 


tianity by fireand sword. God wrested their 
weapons from their hands, and they were cut off 
by an awfal stroke of avenging wrath. Be sure 


God will not meet you as aman. Lf your last. 


breath be in the guilt of cgipipiie. you are 
wagons forever. 
_ And how dreadful to know you had been your | 


. own destroyer. Doubly aggravating it will be, 


that the very guilt which shall bear you downin 


woe inexpressible, shall be controlled to the. 


everlasting honor of that Being, whom you would. 
faindethrone. Of this you be not doubt, for. 
‘surely the wrath of man shall praise him. With 
such prospects can you lie quict on your seas . 


By the love of Christ, and by the wrath of God, 
repent, for ee, “mca cometh, nomancan .. 
work. : Re 


Red Wes bfx that the vile’ have no. . 
nad sie: Pantchoe: even In the nee oye : 


God a Rewarder. 


“  peeveccecccene 


AMUEL WORCESTER, D. DB. 


eee. or A CHURCH IN Gi cabeneanta MASSACHUSETTS: 


Hebrews x1. 6. | 
~~ he that cometh to God must helieve that he 
is, and that he is a rewarder of them that dilie 
Mea hy seck oie a 


r 


Tun God who made the heavens and. 
the eatth, is the same. yesterday, to-day, and ~. 
- oie The char: acter, in. which pe is rey eal. 


ii ceiich, ‘he was nvcitod to the Aner 
of the first ages; and in every period of the — 

d, the true worshippers of ‘him have enter. 
ead the same views . be pee 


‘* 
ae 


ao dy faith, on the ground of the hes Pee 
mm ithe b st is Aue eee. utes of nt. eS 


162 3%: A SERMON B 


epistle ; and, in this eleventh 
tle. distinetly cites some very striking 
@ the power of faith in different and « l 
Among these examples, that of Enoc 
antediluyian world, is particularly co 
“ By faith Enoch was translated, ot en 
not see death ; and was not found, because God 
had Gudalated him: for before his translation” 
he had this testimony, that he pleased 4 
But without faith it is impossible to please 
for he that cometh to God must believe that 
and that he is a rewarder of them that dilige 
seck him.” ‘The argument here is, that, %i 
Enoch had the testimony that he pl ASE! God, 
he must have had faith; beeause it is 
ble to please God without faith: for 5; 
who comes to God, as a true and aces 
worshipper, must at least believe, not only t 
he’ exists, but also that those whe diligenmy . 
him, will find him a rewarder. ay 
The phrase, “he that cometh to God,” 
dently denotes one, who has true religi ion 5a 
persons of the same character are doubtless 
understood also, by “them that diligently seek 
him.” The plain doctrine of the text then is this? 
‘THERE CAN BE NO TRUE RELIGION, WITHOUT & 
BELIEF IN GOD AS A REWARDER OF bail TR 
prous.—In discussing this doctrine, I 
{. To consider some leading partic 
plied in God’s being 4 RawanpEr of 
pious ; and then, 
Ii. ‘Toshew why there canbe notrae ' 
* without a belief i in this part of the vias 
<< 


e620 SAMUEL WoRCESTER. (16% 


mpence oe ania iudikesl areward ; but this is 
eparture from strict precision of angiage. 
Victly and properly, punishment is the recom- 
ence for evil, and reward the recompence for 
‘good. Reward often carries in it an acknowl- 
_ edgment of something due ; and implies that the 
receiver of it has merited, or earmed, and, on 
. the score of justice, may demand, the good re- 
_ compence. This, however, is not always the 
ease. According to an acceptation of the term, 
neither unusua! nor improper, the bestowment of 
any thing good, as a token of favour, is as really 
 areward, as the payment of adebt, or acompen- 
gation for service, in the exercise of justice. 

- On the score of retributive justice, men, even 
the best of them, have no elaim upon God for a 
‘recompence of reward. ‘Fhey are unprofitable 
servants ; they deserve from him nothing bat 
eyil; and, if they receive good at his hands, it 
‘must be through ghe mediation of Christ, and 
_ only in the way of mere favor. Accordingly the 
“seriptures are clear in making this distiaction ; 
and most decisively teach us, thet the reward 
of the righteous is to be reckoned; not of debt, 
but of grace. Yet, while the scriptures. main- 

‘ tain this distinction, they amply declare, that 
. “verily thereis a reward for the righteous,” and 
» that their “reward in heaven is ereat, »—Fhough 
sabe righteous, then, have no claim upon God, 
nthe score of merit; yet if, in his infinite 


y 


token of his favour, he may. with strict propri- 
ety, be called @ rewarder of them.—But whatis 
implied in God’s being 4 ruwarpur of the traly 
pious ? 

Ti Wht as inglied that he. regards iui with 
. tomplaceney. , 


Beco he will eonfer. eood. upon them, in’ ~~ 


164 ae ge surhson ar 


ts beth 4 is not indeed a righ 
earth, that doeth good and sin 
the scriptures constantly distinguish be 
righteous and the wicked ; and nothing 
er, than that, in the scripture sense, th 
eous are they, who, imperfect as they ¥ 
truly love and fear God. Reeonciled es 
faith in the Redeemer, they walk humbly 
said they alia an seck him, cordial 


this paket the Lord : etolavehea 
ey. ‘They assure us that the Lord loved 
righteous, that he is ever nigh unto the 
he pets them as his treasure ; iy his 2 E 


of chest sik that the tr ity pious are sob jects 
nie ie smite its is no less certain that i a 


the esconaak merit, on n thie nF of mayor 
justice, they have no’ claim upen God 3.2 
therefore, ifhe confer a reward upon the: 
Youst bein hohes by his favour. But w 


plarency ? For Christ’ s'eahe: iadeel ‘th i 
are forgiven, and they are justified and re 
to the divine favour! but we. are now €6 

ing, distinet!y, the etieet which the re 
erive, after heing thas pardoned, jus 
‘Teshonntee ; eh it not, then, be 


wy > \ 


Nee ge s 
ta “snppose, that God: will confer a OGRA; 
im expression of his favour, upon those” in 


whom he has no delight eal ; : 


t ela he proposes ta sense What then is 

this reward? It is nothing less, than immortal 
a) - felicity and glory, in his celestial presence and 
kingdom. Phis, certainly, is what is constant- 


deed objects of his high complacency ? Would 


he adiit to his presence, where there is fulness 
ar) a Shek and to his right hand, where there are 
pleasures forever more, thdse in whom he did 
not delight? Besides, is it not from the mani-— 


- festations of his love to them, that the felicity 


kiresdom, is, In great part, to result? Could 


promised reward—if he did not delight ia them ? 
’ On the whole, it is too evident for contradic. 


on with complacency. 


implies, that lie is disposed to let his _compla- 
_ eeneyin them be known. 


--school inay have particular ‘complacency, in 
| such of his pupils as acquit themselves Well; 


“SAMUEL WORCESTER, o 305 


i tues imply that he: Seems) bee alt co! ie | 
éency; is farther ev ident: from the reward itself 


“Vy held out in the scrip: tures as the reward of the” 
* truly pious. But what higher evidence than 
4 this, could possibly be given, that they are in-. 


and elory of the righteous, in his presence and 
they be happy Mereebeuld they enjoy the 
“ tidn or doubt, that, if God is a rewarder of: them 
that diligently seek him, he must regard them 
2, God’s being a rewarder of the truly pious” 
. ‘The father ofa family may have uta 


_ complacency, im such of his children as are 
more dutiful | ‘than the rest; the preceptor of ais 


the sovereign of a nation may have particular 


166 a A SERMON By si 


complacency, in the most loyal 
his subjects : and vet, for certai 
ther of them may deer ‘it proper. 
_ particular complacency known, But 
father, the preceptor, and the sovere 
spectively confer rewards, in the seyeral ¢ | 
a disposition to let their complacency be know a 
would be decisively evinced. Nor less decisive-_ 
ly is the same disposition implied, in God’s bei 

arewarder of them that diligently seek oe } 

Though the word of God is replete with e 
| dence, that he loves the righteous; yet the i 
dividual objects of his complacency are es 
ui present state, distinctly declared. 


the royal Preacher, “rein the hand of bal 
and no man knoweth either love or hatred by all ? 
thatis before them.” By the conditions a the: 
present life, or by the dispensations of 
dence towards men in this world, it is not m 
distinctly to appear, that God is a rewarder oi f 
them that diligently seek him, or that he regards 
them as objects of his special love. It is not 
his intention, however, that his loye to the 1 
should forever be concealed, or held unde 
veil. If he is a rewarder of the righteous, ¥ 
certainly is disposed to let his regard to tl 
clearly appear; and when the promised reware 
shall be conferred, his special and eyerlastin 
love to them, both sallectiy ely and. individu 
will be made known. roy 
3. God’s being a rewarder of the trul 
implies, that he will eventually make a 
and pubiic distinction, between them 
wicked. a Sa sH 
Does God love the righteous ? And in be d 


- SAMUEL WORCESTER, i eke Bere 


— to) Tet his love to them be known ? Then, nee 
beyond» question, there must ey entually be 
made, between them and the wicked, a public 
ad visible distinction : for without such a dis- 

. inetion, how can his love to them be made mani- 

“fest?—In this world, as already noticed, the 
ichteous and the wicked are not visibly and 

publicly distinguished, Bog any decisive marks of 

_ divine approbation, disapprobation ; and 

. therefore itis, that, hae there is. no aisee ex- 

‘ hibition of the eharnoter of God, as a rewarder. 

And should a distinction never be made, this 
part of the divine character could never be clear- 
dy displayed. 

Reward, indeed, necessarily implies distine- 
tion, If the father of a family confers a reward, 
on his more dutiful children, he makes a dis- 

‘tinction between them and the rest of his chil- 

dren. Ifthe preceptor of a school confers a re- 
ward, on such of his pupils as acquit themselves 

well, he makes a distinction between them and 
the rest of his pupils. Ef the sovereign ofa na- 
tion confers a reward, on the most loyal and de- 
serving of his subjects, he makes a distinction 

_ between them and the rest of his subjects. For 

should the futher, the preceptor, or the sover- 

eign, make no distinction, but confer upon the 
bad the same favours which he confers upon the 

- good; the very essence of reward would be ut- 

 terly lost. Nor is it less clear, that, in eonfer- 

ming a reward upen the righteous, God must 
make a distinction between them and the wick- 
ed: for, should he confer upon the. wicked the ‘ 

_ same favours which he does upon the righteous, 

hislove to the righteous could not appear, nor 

-_eould he, inany phen selise, be considered as~ 


a rewarder of ¥heik: that diligent 
Moreover, immortai life and glory, 
sence and kingdonr, is. the rewar 
has promised to the righteous. I 
distinctly noted, that, should imam 
glory be conferred on the wicked, as y 
righteous, the very idea of reward } 
terly precluded. Nothing: can” 
i hich i is conferred, withades distinction, 
a If, then, ee immortal felicities ) 


Peesoicis oul ; wit tlldaie of. ne 
from those felicities, the wicked in 
ed ;) and therefore that, between ti 
and the wicked, a distinction must be ma 
visible and public, as it will be. momen 
dur, able. Seay 9 a | eta i 4 

Accordingly the scriptures throughout 1 ost © 
decisively declare, that such a distinetion wilh | 
be made. A few, out of the many passages to” 
this effect, may here suffice.  ¢ The ungodly 
shall not shaidt in the judgment, nor sinners in 
the congregation of the righteous.??* ACD 
Lord knoweth the days of. the upright ; 
their inheritance shall be forever.—But | 
wicked shall perish, and the: enemies 
Lord shall be as the fat of Lambs: the 
consume, into smoke «shall the: 
away.’ { “Say ye to the righteous, 
be we a with aim, for they. shalk eat 
their doings. Wo unto the wicked |: 
ili with him; for the reward of his har 
be given him.’f. “For -them that. fea 

“Lord anid that thought upon his name, a 
remembrance was written before him. And 

* Psalmi. 5. -t Ps. xxxvii. /18—20. + Isa. ilin etal 


SAMUEL WORCESTER. 169 
eat $f ge 
shall bemine, saith the lira of haste: in that | 

ay V hen I make up my jewels ; and I will spare 
em, as a man spareth his own son that serveth 
ier Then ye shall return and discern between 
the righteous and the wicked; between him 
a seryeth God and him that serveie bin uk: ar) 
© The hour is coming, inthe whichali that are 
‘in the graves shall hear his voice, and shall 
come forth; they that lave done good, unto the 
_ resurrection of life ; and they that have dene evil, » 
unto the resurrection of damnation.»+ “ When 
- the son of man shall come in his glory, and all 
the holy angels with him, then shall he sit upoa 
the throne of his glory: and before him’ shall be 
gathered all nations ; and he shall separate them. 
one from another, as a shepherd divideth his 
sheep from the goats. And he shall set the 
sheep on his’right hand, but the -goats on’ bis 
 Jeft. Then shall the kine say unto chin on his 
right hand, Come, ye blessed of my Father, in- 
herit the kingdom prepared for you from the 

- foundation of thé world. Then ‘shall he say also 
unto them on his left hand, Depart from me, ye 
cursed, into everlasting: Gr e, prepared for the 
devil and his angels. And these shall go away. 

- into everlasting “punishiment’s but the : righteous 
into life eternal.”* “ Bat after thy hardness and 
‘impenitent heart, treasurest up to thyself wrath - 
against the day of wrath, and revelation of the 
righteous judgment of God ; who will render to 

_ every man according to his deeds: to them 
who, ‘by patient continuance in well doing, seek 
for glory and honor and immortality, eternal | 
life; but unto them that are contentious, and 


§ Mal. iii,'16—-18, John y. 28, 29. * Mat. xxv. 31—46 
22 


te { AFA hn She nie 


. 0 A SERMON or 


ilo not alien thie trath, but obi pee 
‘indignation and wrath, tribulation and nd 


Jew Gist, and also the Gentiles*t 
is a reward for the nightoems: 9 


aint to the whee of inition i erily, 
in shewing himself the rewarder of ap lt 
God will make, between them ‘and the wicke 
adistinetion the most public and © U 
But 3) Sec ie. 
il... We are to consider, why there can be no’ 
true religion, without a beliefin this part of the 
divine. character.—* He- that cometh unto God’ 
must believe that—he is a rewarder of them 
py bi seek him.” Buatwhy isit'so? 
Without this belief, there ean be hy 
Ase dyeent of the divine perfections. 
‘God regards the righteous with complacency 
This truth, as we have seen, is clearly” 
in his: being their rewarder ; nor does’ it 
clearly Peauilt from his moral perfections. “ 
Lord loveth the righteous ;”—because he- h 
selfis righteous. A holy being: one love 
who are holy. cg Poe: 
“ We know that'we have passed: Pe: e 
unto life, because we love the brethren.”* © 
why is this an evidence ? Because he who has 
gpecial love for the holy brethren, must be’ forn 
ed to the love of holiness ; and must, ~ therefor 
himselfbe holy. Kor the same reason, they w 
are horn ef God supremely love him.» Be 
« yenewed after his image, in righteousness: 
true holiness,” they loye him, who is» infin 


t Rom. ii, $7. + Ps. lili 2. § Job. xxxi. 3, * 1 John ii 14 ij 


‘SAMUEL WORCESTER. 


oves Fake on account hes iets halinaaeys 
gh the best of saints, in this world, are im-> 
5° 5 
ect ; yet for all thatis holy in thou: God 
ds them with complacency. For Christ's. 
, he forgives their imperfections, and,, in. 
Chirist, he leves them, as. those in hom: his. 
image is restored. He loves them for all their 
"evangelical repentance, faith, love, and newness: 
of life. Accordingly Jesus Christ says, “Uf av 
man love me, he will keep my words: and my 
'FPather willlove him; and we will come unto 
him, and make cur abode with him.” This is. 
because both the Father and the Son are holy. 
The seraphim before the throne “cry, one unto 


Fe 


another, Holy, holy, holy is the Lord of hosts 5°) 


---and holy he certainly must be, ite loves aud 
will reward the truly pious. 

Nor is it, on the other hand, less ev dently 
“certain that, without a belief i in bis: us a reward-/ 
er of the righteous, there can be no true. ac- 
knowledgment of his moral gel If it 
_be not believed, that he does love the righteous, 
or thathe-has.a special complacency in them, 
how can he be regarded as aholy God? Must it 
: not inyolvea most palpable contradiction to sup- - 


a8 


ied 


pose, that a God of infinite holiness has not a 
‘special complacency in his holy creatures ?—or. 
does not, as the scriptures emphatically express- 
es it, Rave the righteous, but hate the workers 

of iniquity ? Unquestionably, to suppose: that 
‘God has no more complacencs in’ the righteous, 
than he has in the wicked, and is no more dis- 
posed to reward. the one, than the other, is, in 


fT John xiv. 23. 


as 


' 


Res : : 


a en to suppose thachetiag m 
ee holiness than’ in sin, and, ’ therefore 
: if cannot himself be holy. weanliie. 

Between virtue and vice, holiness 


there ga wide and essential differd 
solute and eternal contrariety. This di 


this eontrariety, however, it must be suppo 
that God will utterly disregard ; if it be not 
“Hieved, that he is a rewarder of the truly “pious, 
“Bat what i is this again, but to strip] “nn at once 
of his moral perfeetions ? It is to: > hit 
- diferent to moral good and evil; itis to: a 
him unholy and unjust. + Ae WT By eal un 
 Itdeserves, moreover, to be distinctly -con- 
_ sidered, that, in his word which he has given to 
“mankind, God’ has’ most clearly declared’ 
‘difference between holitess and sin, and betwe ‘ 
the righteous and the wicked, with correspond- 
ent expressions of love and hated nn | 
ey and abhorrence ; and has, in the most u 
qnivocal and solemn manner, pronounced prot 
ises of glorious reward to the one class,» 3 
: threatenings of terrible punishment to the 
If then we Mo not believe, that heis a rew 
of them that diligently seek him; we mus 
pose, that he will utterly disregard. his. 
the law which he has given, the dee ¢ 
his own feelings which he has made, 
the promises dud the threatenings w hich 
uttered : and, therefore, that he pe 
- God either of equity or of truth, 
Ina word, if God is a being of infinite” 
ness, justice, goodness, and truth, he mau 
a rewarder of them that diligently seek 
and, hence, withouta belief in him as. st 
rewarder, there certainly can be no true ¢ 
knowledgment of his moral perfections. —_ 


SAMUEL WORCESTER. 173 


2. “Without a belief that God is a seyhack 
‘of the: truly pious, there can be no right affec- _ 
“tions, or feelings of heart towards him. 
_ There can be no right feelings of heart towards 
God, without just views of his moral character, 


_ Ufhe is not truly regarded as a Being of infinite 


eit 
: 


holiness, justice, gooduess, and truth, there 


ean be no foundation for those holy affections to- 
wardshim, which the scriptures represent as 
_ belonging to the pious soul. Do men ete 
God asa Being, who has no more delight 


. D ichines: than in sin ; no more love for the rig bie 


faiss 


eous than for the wicked? And do they, then, 


truly love him? Certainly not. Butifthey love 


the character which they ascribe to God ; it is 
not, however, the true character of the Holy 
One of Hesack: which they love; nor can their 


love be holy. They form in their vain imagina- 


_ tions «false, an unholy character ; and icin love 


is selish and unholy. But thus it. must neces- 
sarily be with those, who do not believe in God 


asarewarder of them that diligently seek him. 
‘They do nottruly acknowledge God’s moral per- 


- fections ; they do not contemplate him as a holy 


God ; and therefore cannot have any right feel- 


ings of heart towards him. They cannot regard | 


him with the feelings of holy fear, of holy repent- 


-ance, of holy confidence, of holy submission, of © 


holy joy, or of holy devotion. They cannot, in 
' aword, truly “come unto him.” Hence, 


8. Without a belief in God as arewarder of 
them that diligently seek him, there can be no 


true compliance with any of his requirements. 


Where there are no right affections tewards 
God, certainly there can be no true obedience. 
“ The Lord looketh on the heart.»  “ Thou 


sive love the Lord thy God al 
and with all thy soul, Sr _with all, 
_ This is the first and great commanda 
- the second is like unto it, Thou s 
‘neighbour as thyself. - On these two 
ments hang all the Jaw and the ‘pro t 
_ With ¢ the first and great commandment 
already ‘we haye seen, there can be no true 
pliance, without a belief in God as a1 e 
without a belief in his moral perfecti 
the second is like unto” the first, ~ 
the same temper of heart, the: same 
tion. If, in obedience to the first, we “e 
God as the sovereign of all our affections ; 
shall of eourse, in ‘obedience to the | second mm 
our neighbour as ourselves: for we sh . 
both our neighbour and ourselves, oe 


and, detsece only i in stellt manner Pes “me 
sure, as shall be compatible with a supren 
_ gard to his glory. But, if we have not that. 
to God which is the fulfilling of the frat 20 
mand, we cannot have that love to ou ‘neigh 
whieh is the fulfilling of the second, ® 
_ love to God do not reign in our hearts, su 
ing and consecrating” all other 
shall have no love to our neighbo 
not partial, selfish and unholy. “ ¢ 


as Senet yen ts, however, hang all 


Rtioe b be absent, rly can fol no = 
dience. 

The gospel requires, that we ee 
that with genuine contrition of heart, w. 


* Mat. xxii. 37—40. 


“SAMUEL WorcrsTrR, |. 175 
n from all sin unto God. But how ean we 


this, ifwe haye no true love toGod, nor any 
t.views of his moral perfections. The gospel- 


also requires, that we should believe in the Lord, . 


_ Jesus Christ, for the purposes of pardon, of jus- 
_ tification with God, of deliverance from wrath to 
come, and ofeternal life aud glory. But how 


we ee 


can we have true faith in Christ,. who is the ex- 
press image of the Father, if we neither truly 


_ Jove God, nor acknowledge his infinite holiness, 
_ justice, goodness and truth? “ He that hath the 


Son hath the Father also.” Besides, how can 
we believe in Christ, for pardon-and justification - 
tiirough the merits of his death, if we regard 
‘God as indifferent to holiness and sin? If such 


- be his character, atonement, forgiveness and 


justification can be but mere names. Or how 
‘ean we believe in Christ, for deliverance from 
wrath to come, or for eternal life and glory, if 
we do not believe in God as a rewarder of the 
righteous ? Ifhe is not; there canbe no wrath 
to come for those who do not believe, nor eternal. 
life and glory, as a reward, for those who do. 
We might proceed to a view, in detail, of all 


f the divine requirements ; but we have advanced 
_ far enough to have it obvious, that, without a be- _ 
lief in God as arewarder of them that diligent. 


dy seck him, there can be no true obedience to 
asingle precept, cither of his law or of his gos-. 


oh Page gh Bit, 
The result then is plain. If, without a belief | - 


in God, as a rewarder of the truly pious, there 
| ean be no true acknowledgment of his moral | 
_ perfections—no fight affections or feelings of 
heart towards him—and no true compliance with 
any of his requirements ; then, surely, without 


176 > § SERMON BRS 


patie to he God.» yo 
. IMPROVEMENT. | 


41 ‘The doctrine of future ahi 
fundamental article of true religion. _ 
There can be no true religion without aibelief | 
in God as a rewarder.. Reward implies di 
tion. But is there any such distinction, ; 
be implied in God’s being a’ rewarde ma 
righteous, to be seen in the eel 4 
‘Tet it not here be said, —_ virtue is its” yao 


for this is not at all to the. Lr 
its own reward, that 1 is one bg 


the righteous are ¢ really more’ “haa 
wicked, that, again, is one thing; an 
is such a distiniction i in the condition 
classes of men, as to make it openly ar 
manifest that God is a rewarder of the x 
thatis another. This last is Late: 5 | 


one event stab to all, to. ‘th | 
clean and to the unclean ?” Doest 
rain upon the unjust, as well as uy 
Andis not the general aspect of 
as favourable to “the wicked as itis: 
eous ? Nay, if there is any observab 
is it not rather in favour of the wie 
soindeed, that many of the righteou: 
ent ages, besides Job and David and 


* Joba. 7. Pa, laxii. a4. Jen 3 xi 1, 2 


| 
| 
| 
j 


SAMUEL WORCESTER. — 177 


haye on this account been greatly perplexed ; 

while the wicked have been ready to exult over 
them with the impious taunt, “ Where is your 
God ?” Surely then, to pretend that the present 
is a state of retribution, or that the righteous 
receive their reward, and the wicked aeir pun- ° 


 ishmentin this world, in any such manner and. 


degree, as to make it manifest, that God is a 
rewarder of them that diligently seek him, is to 
go directly in the face of the experience and ob- 


servation ofall ages. . Nor is it less repugnant to 
the representations of inspired truth. 


Not only do the scriptures testify, that neither 
love nor hatred is to be known by the conditions 
of men in the present world ; but they also con- 
stantly refer us to the day of judgment, and toa 
future state, both for the reward of the righteous, 
and for the punishment of the wicked. _“ Great,” 
said the Redeemer to his suffering disciples, 


ou Great is your reward.’’— W here ?—Not on 


earth; but “in heaven.” It is notin this world, 
aed that which is to come, that “ God hath 
laid up, for them that love him, whateye hath 
not seen, norearheard, nor the heart of man 
conceived.” Itis not during their continuance 


: in the present probationary scene, but at the 


great and final day, that “the Lord, the right-. 
eous judge, will confer, on all them that love. 
his appearing, the crown of glory which shall 
never fade away.” Then, and not till then, 
will he appear before the universe, as the reward- 
er of them that diligently seek him; and he is, 
therefore, “notashamed to be called their God, 
-Decause he has prepared for them a eity.”’—Nor 
less explicit and full are the scriptures, in refer, 

ving us to futurity for the punishment of the 

23 


178 : stags custo wey 


wicked) It is “unto the d 
that “ the Lord knoweth how to 
_ just to be punished.” Tt is at tha 
day, that the sentence is to be prone 
them, “Depart from me, ye cursed, 
lasting fire, prepared for the’ de 
angels.” ta : 
—' On the whole, the futile sien of the r 
eous and the future punishment of the wieked 
rest, as articles of religious belief, ont sa 
general basis. ‘They orcs resalt from 
ena perfections of God ; Vocus 
with equal clearness, in his ee 
tee and necessarily imply euch th 


toaffirm, orto deny them Botht 
stand or fall together. Hence, as the doe 
-of the future reward. of the righteous is a ft 
mental article of true religion § 3 the correlati 
doctrine of future punishment i is equally funds 
mental. sR 9 
2. A denial of future punishment 
a denial of the probationary state. 
What do we properly understand. 
of probation ?—Is it not a state of 
ference to futurity? Is it not ast 
under various divine dispensations, 
.. acting for future retributions? Are 
“vessels of mercy prepared unto 
«“ vessels of wrath fitted for destruct : 
this the plain scriptural representation — 
state of mankind, in the present world 
the seriptures constantly inculcate, that ‘ 
one of us must give an account | 
God ;” . that “every work will be ou 
judgment, with por secret thing, wi 


‘ * oy ae PR es ih 
$ es 22> e . f ‘ 


es hone 
Pate >” 
g ee. - 
Rae 
a 


SAMUEL WORCESTER. i79 


be ink ‘or whether it be evil ;? and that every 


| Danae adjudged and recompensed “accord- 


the deeds done in the body 22 But all 


ed, is ihe and deceptive. If, in the fultite 
ld, the righteous and the wicked are all to 


pe placed i in the same state, whatever that state 


s “may be ; then the present can be, in no proper 


“sense, a state of probation ; men are not-in this 
worldon trial with reference to futurity; they 
are not to be recompensed hereafter according 


to the deeds done inthe body; and their happi- 


mess, or misery, in another ‘world, does not de- 
pend-on their obeying, or not obeying the gos- 
pel in this. 
hat then? Why then the present state is 
only avast scene of confusion, where mankind 
may liye as they list, and fare as they can, with- 
out any thing to dread, or any thing to hope for 
hereafter, on- account of what they do, or ne- 
ig do here ; neither the calamities which 
ey suffer, nor the blessings which they enjoy, _ 
in this life, have any aspect to the futare ; Weg 
they obey the gospel and walk humbly with God, 
itis pti if not, it is equally weli, as it regards 
their Sncdition in the world to come! ‘The 
romises and the threatenings of the Bible are 
yain, and entitled to no regard ; the judgment 
of the great day is but a “stupendous mockery ; 
and the future condition of men may be happy 
“ormiserable, as blind fate, or fond caprice may 
dee mine! Yes; if there ke nofature punish- 
it for the wicked, the notion of a probation- 
oxy ‘State. is a dream. 
A denial of future punishment goes to a 
ra of the wisdom, the puatness, “and the 
&  eanity of divine providence. 


& 
; 


+ eu 


Ae as A », 
{ Vhs t z ps hr 


7 A SERMON BY 


Under the general notion of d 
we properly comprise all the» 
and circumstances of mankin 
ty and their adversity, their 7 P 
privations, their joys and their 
the dispensations of providenee 
different, bathe ds the different 


pibed nts ‘aed cireumstances ol if 
are not according to their respecti cha 
_ This a ben seen and pp oe 


ness, Cee ‘It is ane toeeae 
world in connexion with the future. — 
ing the present as only a’state of trial, i: 
various dispensations of providence h 
having o - a them a reference to future 


that: Men th re ‘recompences of the fata 
shall be awarded, with exact regard to 
cumstances of the. present, all the d 
which surrounds the divine throne, will 
pelled, and all the ways of God towards Ww 
be cle nie and ui vindicated. sass Im 


the santaary of hee: 
ones 


sequently. of fature reward, aie ‘athe 
dicutiug divine providence is utterly se 
and we are at once thrown back to com 
the scenes of the present world, withou 

gard to digs future. But into what 


SAMUEL WORCESTER. 181 


‘Breat myaeteces are we thrown !—Viewing the 


tions and circumstances of men here, with- 
y respect to rewards or punishments here- 
after, what can we see of wisdom, of goodness, 
| ial in all this mighty maze? What is 


condi 


here of wisdom, of goodness, or of equity, in 
the unequal distributions of prosperity and ad- 
yersity, privileges and privations, comforts’ and 
sufferings ? What, in the depressions of the 
good, and the élevations of the bad? What, in 
giving the gospel, and the various instituted 
 meanis of religious instruction, warning, and en- 
couragement to some, and withholding them 
from others, or even, indeed, in giving them to 
any? What, in fine, in any of the dispensations 
of God to men? If there be no punishment for 
the wicked, nor reward for the righteous ; if, in 
alloting the conditions of the future world, there 
is to be’ no respect to the characters or circum- 
stances ofthe present; then the present moral 
world can be regarded only as a vast chaos, 
| “without form and void,” and the prov idence 
_. by which it is governed, as utterly destitute of 
_ wisdom, of goodness, and of equity ! 
| 4. A denial of future punishment is virtual- 
_ ly a denial of the gospel. 
| The grand declaration of the gospel is, “ “ He 
) that believeth shall be sav ed, and he that be- 
lieveth not shall be damned.” But, if there be 
no future punishment for the wicked, this declar- 
, ation is false: for whether men believe or not, 
they willnotbe damned. And if unbelievers 
will not be damned, for their unbelief; then be- 
lievers will not be saved for their fitch for be 
their state what it may hereafter, it would be the 
_° even if they did not believe. This is not 
a 


2. | AMON ee 


, The gospel nace an atone! ne 
_the ground of pardon and. salve 
God is not a rewarder of the rig 
isher of the wicked, the doetrine 0 
utterly preposterous ; : for, upon 
he can have no such abhorrence 
placency i in holiness, as to require 
or the one, or to confer a reward fo 
What, then, can be more prepost F 
for the deniers of future pape. 
an atonement for sin, or of being p: 
saved, by the merits of the Redee ve 
not ignorant, | indeed, of. their sophis 
declamations upon this point ; ‘sophistr! 
declamations, by which they delude the 
but which are completely refuted even 
selves. For, while they talk. of an a 
and. of being saved by the merits of the 
er, they will also tell you that sinners 
ished, as much as they deserye, in this 
at least, that God is not sucha Bein; E 
ish his creatures in another world, fo 
do in this ; and in effect, that sin is 
a matter to be seriously noticed, by 1 
Jehovah. This, to be sure, is perfes 
ent with the denial of future punis. 
most palpably inconsistent wit 
idea of atonement, or of salvati a 
its of the. Redeemer. | 
If sin isso smalla thing, if Go 
_ Being as to punish his creatures, 
world, for what they doin this ; wh 
‘more absurd Shan to suppose, _ that 


- 


«SAMUEL \WoncrsTER. . _ 183 


gent? No: for future punishment. they 

‘pot déserve, and God would not inflict !— 

From the small punishmentreally due for their 

ins ? No:—for this they receive in the present 

world.—* The wrath of God,” indeed, whether 
present, or to come, must not even be mentions 
ed; lest we provoke a profane sneer !—Saved, 
then, from what? From their sins? No: for, 

_ though they live in sin all their days, itis of little 
consequence with God; and as soon as they 
leave this world, a sight of his glory will purge 
them at once! From what, then, are men to be 

~ saved by the merits of Christ? This question 
we mustleave, for the deniers of future punish- 
nrent to answer. ; 

’ . Itis further to be observed, however, that the 
“whole gospel evidently proceeds on the ground, 
that mankind; in this world, are on probation 
for retributions of reward and punishment in 
the world tocome. But if there is to be nofuture 

punishment; this ground has no reality; and 

the whole gospel which proceeds upon it is fal- 

laeious. . . 

. So plain itis, that to deny future punishment 

is virtually to deny the gospel. It is to deny its 

- fundamental principles, its promises and its 
threatenings, and, generally, its doctrines and 

“deciarations. 
6. A denial of future punishment goes toa 
denial of the moral perfections of God. 

‘Tf there is to be no future punishment, but, 
| inthe world to come, mankind are all to be 
placed in the same state; then Ged is neither 
the punisher of the wicked, nor the rewarder 
of the righteous ; the present is in no proper 
sense a state of probation ; this dark and con» 


| ee, 
: 


184 A SERMON BE 


. fused scene of things is under a pro’ ice, 
providence it may be called, in ices there is 
neither wisdom, nor goodness; nor equity 5 an & 
the gospel and all which God has represented in 
his word, respecting the present state in con. 
nexion with. the future, is essentially false. © 
But if so—if God is not a rewarder of the right. 4 
eous, nor a punisher of the wicked ;_ if he. gov- 
erns the world without wisdom, without pond 
ness, and without equity; and if, in his w . 
his representations are false and delusive ; ‘then, . 
surely, he cannot be a God ie holiness, ial ; 
goodness, or truth. . ‘vee. 
Will it be said, that God ldves ia! creatures, q 
and will make them all happy ; and must, 
therefore, be acknowledged to be good? God — 
loves his creatures! In what sense? Is it in 
the sense of complacency? And is his compla- - 
cency in them of such a nature, as to make: no 
essential distinction between the veh? hie a } 
the wicked, the holy and the unholy? This is 
the very thing, which, so far from proving hit 2 
good, would prove him to be devoid. of moral 
goodness.—Yet it is affirmed, God loves his. 
creatures. Why? Because they are his, crea- 
tures. Sodoes the vilest man on ear 
children, because they are his ¢ 
does the most savage beast of the fires love 
offspring, because they are her offspring : 
there is as mueh holiness, as much moral 
ness, in the natural affection of wicked me 
their children, or even of brutes for the 
spring, asin thelove, which, according 
deniers of future punishment, God has f 


Be 


creatures. It is utterly i in vain to Hee: 


BAMUEL WORCESTER. 185 


his creatures; so long as it is denied,. 
her directly or indirectly, that he delights in 
aess and abhors iniquity ; and is, ther efore, 
stile of the righteous and a punisher | a 
me wicked. | 
But how is it known, that God loves his 
Tesgiituses, and will make them happy? fs it 
from his providence ? Is itfromhis word? It . 
has already been shewn that, if there be no 
future punishment, his providence i is unright- 
eous, and his word is false; and, therefore, 
neither from the one, nor from the other, can 
any favourable conclusions be drawn. If,, under 
the providence of God, there is happiness, it is 
no less certain that there is misery; and, inthe 
word of God, it ‘is not more clearly declared, 
_ that he loves mankind, than: tiat, from his 
judgment-seat, the wicked “shall go away into 
everlasting punishment.” Indeed, upon the 
principle now opposed, the notion that God loves 
his creatures, and will make them happy, is a 
- mere assumption ; a dogma without proof and 
| without warrant. Nay, we may go further, and 
say, that, ifGod is not a rewar der of the right- 
eous and a punisher ofthe wicked, all hope of 
true and permanent happiness under his govern- 
ment, either in time, or in eternity, must be 
“utterly groundless and delusive. 
+6. That religion which is founded on a deni- 
alof a future punishment, is « false religion. 
' If, as we have seen,» the doctrine of future 
punishment, is a fundameiital article of true re- 
ligion ; the denial of this doctrine must be a 
fundamental error: and, therefore, : a religion 
: founded on this: denial must be false.—I say 
[suman on this denial: for it deserves partious 
24 


1 


186 -. A SERMON. ay 3 


lar notice, tha those who dei 
“ment make this denial not only 
theory, but the very foundation oi 
and. conformably to it they shape 

system: their notions of God, ofhis 
his gospel, of holiness and of sin, of the: esent | 
‘wortd and ofthe future. And as the ‘foundation 
is false, the superstructure throughout. is false. 

Their views of the character of God are false. 
Instead of a Being of infinite holiness; ju stice, 
goodness, and trath ; they make him a being 
devoid of all these glorious peteteet | Their’ 


sebfen law of reduitisles ; they suet 
unreasonable in its precepts, and unrig 
and cruel in its sanctions. ‘Their views | 
_ providence of God are false. They make 
providence without wisdem, without goodne 
and without equity. Their views of he 
and ofsin are false : for according to them, be- 
tween holiness and sin, there is no Benin 
tial or important difference ; surely no 
difference, that there should be a reward fc 
one, or a an ingees for the other, beyon 
present state. ‘Their views of the gos; 
false. - Instead of a “ doctrine: 
liness,”? which holds out “ salvation) 
nal glary,”, to all who truly repent end 
and “damnation with everlasting infamy, to 
impenitent and unbelieving ; ; they make 
unholy and, unjust proclamation ef exem 
ee Taree of Mes 4 in ame : 


with et to rel Ken: : oe 


al . 


SAMUEL WORCESTER. - (STAC 


a “ 
they make it a scene of darkness and 
ion, without any wise design, or benev- 
_ olent et i. Their views of the world to comesare 
fal air.) nstead of a world of glorious, and -of 
readful retribution, respectively to tke right- 
sand to the wicked ; they make it a state! 
where all mankind, the bad* as well as the 
~ good,* shall be happy, for what’'reason, or by 
p what means, we knownot. ‘Their boasted love’ 
to God and men is sisal ; their faithis false ; 
their hopes are false; their joys are fulse. 
_ And when «judgment "shall be laid to the line, 
_.and righteousness to the plummet, the hail shall 
_ sweep away the refuge of lies, and. the waters 
shall overflow the hiding place ; and their coy- 
- enant With death shall bp disannulled, and their 
F agreement with heil shall not stan 1014 
_-Asthe whole system, in all its principles and 
-.in all its parts, is false ; soit is maintained and 
| promoted, by means of falsehood. [tis main- 
tained and promoted by forced and false con- 
structions of the scriptures, and by deceptixe 
- and false representations of God and of man, of 
heaven and of hell, and of every thing pertain- 
_ing to the scriptures ; ina word, “ by t the slight 
ofmen and cunning eraftiness; whereby they 
lie in wait to deceive.” . 

7. ‘That religion which pretends to be scrip- 
tural, and yet is founded on a denia! ef future 
punishment, is worse than deisn, worse than 
paganism. 

—_——_ * 


. It “can ayail nothing. to say, that, on leaving this world, all man- 
kind will be good - for not owly is this sc id without proof, and in direct’. _ 
_ contradiction to the scriptures ; but, evenon the supposition of its truth, 
_all the horrid consequences, mentioned above, relating to the probationary 
state, to providence, to the gospe!, and the character of God, must stil. 


:. r 


meen 
Riya F =" fisa. xxvuni. ¢ F7, 18)" ? : : Py 


(. SSS A SERMON BY 


Fit 


4 #]tis worse, a as it evinces greater herinceitr ‘ 
depravity ; worse, as itis more danger rous for — 
those whoembraceit; and worse, as it is more a 

_ pernicious in its influence on society, © 9)” 
Itis worse, as it evinces greater hardiness of | 
depravity.— Do the deist and the pagan set aside 
the evidences of revelation, and deny that the © 
scriptures are from God? This, to be sure, is ~ 
much: butis it not still more for men, who ac- — 
knowledge the scriptures to be the word of God, — 
yet boldly to setaside their whole design, and 
deny their plainest and most important truths? — 
Do the deist and the pagan, - without regard to — 
the scriptures, frame notions ofGod, and ofre- ~ 
ligion, aceording to their vain imaginations ? — 
This also is much :> ‘but is it not’ still more for 
men, with the Bible in their hands, to frame — 
notions of God, and of religion, according to 
their vain imaginations, and presumptuously to 

_ palm their fallacious notions upon the ignorant q 
and unwary, as the truths ofinspiration?—The ~ 

_deistand the pagan, indeed, go aside from God, © 
and do much to dishonor this holy name; but — 

~ those who pretend to hold the seriptures, ~and ~ 
yet deny future punishment, | go: directly in the 4 
face of God ; and while they strip him. of ‘his. — 
glory, and demolicds the whole rstem of his | 
truth, have the audacious hardiness to eallhim 4 
to sanction the impious werk ! BT ae 
This false religion is also more dangerons than q 
deism or paganism, for those who- embrace it. | 
It is more dangerous, because it is more des-— 
perately affronting to God; and is, ae 4 
of greater turpitude and criminality, - But this” 
is not all, Itis, beyond all others, astrongde- 


jusion,” | It pretends to higher. — aha 4 


ee —————E—————————eE———————Eee—EEEEEeE_s lee 
—— y 


SAMUEL WORCESTER. : 189 


either deism or paganism ; and, in its nature, 


is more suited to seduce and beguile the hearts 
of men, and to hold them. fast in its direful en- 


_ehantment. Under the pretended authority of 


Heaven, it promises exemption from punish- 
ment, and a future state of happiness to all men, 


as matters of absolute certainty. Thisis more 


than deism or paganism has ventured to do; 
and, than this, nothing can be more seductive 
or dangerous, to these who loveto be deceiy- 
ed. 

Nor less evident is it, that this false religion 
is more pernicious, than either deism or pagan- 
ism, in its influence on society. The deist is 
not certain, whether his God is a rewarder of 


the virtuous and a punisher of the vicious, or 
pot. The pagan believes that his god, or gods, 


will reward the good, and punish the bad. Both 


in deism and in paganism, therefore, there is — 


something to impress a dread of what may be 
hereafter, and to hold the evil propensities and 
passions of men in check. Not so in this false 


‘veligion, which pretends to have the scriptures 


for its support. Itimpresses upon its believers 
no dread of what may be hereafter ; and lays no 
restraint on their evil propensities and passions. 
On the contrary, as it “promises them life, 
though they waik in the imagination of their own 


hearts ; > it throws off, so far as it has influence, 


all restraint, and gives unbounded licence to 
eyery passion and lust. 

Letus not be told here, that this religion pro- 
motes love to God ; and, by | this love, restrains 
men from vice. Promotes love to God !—To 
what God?—To the Holy one of Israel? No: 
but to an imaginary being, who. neither delights 


1990  . , SERMON ‘ae ne Men nN: ae ne : 
s it 


a a as either to ii the one, pale rf 
the other ; and is, therefore, just “ such an 
yne,’”” as the vilest of the vile would hi ve. And, ‘ y 
s theloye ofsuch a god a love whieh) will res- 
‘rain’ the vicious propensities and passions of  — 
men? No: it is alove, in its nature the most x 
Jepraved, and which, the more it abounds, ie 
becomes the more a prolific source of all, that, a 
is sinful and vicious. a 
Doubtless it may flatter the pride, or the yan- a 
ity, of men of corrupt minds, to be | told, that, G 
they need not the threatenings of future punish-_ q 
ment to deter them frem vice, or the promises ia 
of future reward to incite them toyirtue. Itmay ~ 
accord with their feelings and views, also, tobe — i 
told, that the religion which has respect. to re- 
wards and punishments, is mercenary and ser. j 
vile ; and much to this effect has been said, not — 
by the deniers’ of future punishment only, but. ~ 
also, and in a better manner, by Shaftsbury and — 
Paine, and other distinguished infidels. _ ‘But it q 
behoves those, who fondly listen to these decep- | 
tions, who laugh at the wrath of God; and — 
make a jest of hell-fir e, seriously to remember, : il 
that: threatenings of punishment and promises . ” 
of reward—of punishment the most tremendous, — i 
and reward the most glorious, are constantly. *y 
held out in the scriptures ; not as human devices, - i 
but as means which infinite wisdom has séen fit i 
to employ, to deter men from vice, and incite. 
them to virtue—to save them from destruction, ~ 
and raise them to glory. And the experience 0 of iy 
ages can testify, that, generally, in proportion ~ 
as men rid themselves of the fear of future pune 
ishment, and the hope of future reward, they. - 


— 
ad 


| SAMUBL WORCESTER. | “191 


are prepared torun with greediness into every 
excess of depravity. 

Indeed, there can be nothing of more perni- 
cious influence on society, than a religion, if 

religion it may be called, which denies the future 
punishment of the wicked. Tt gives false views 
ofGod, and of every thing relating to eternity ; 
it levels the distinction between virtue and vice, 
holiness and sin ; it unhinges the minds of men, 
in regard to all divine truth, and all moral prin- 
ciple; it subverts the foundations of religion and 
morality, and removes the most powerful. re- 
‘straints from the corrupt propensities and pas- 
sions of depraved men. And, though in places, 
where this false religion is new, and where ma- 
ny circumstances conspire to counteract its ten- 
dency, its pernicious effects may not at once 
appear; yet facts, stubborn and notorious facts, 
most amply and lamentably testify, that where 
it has had for any considerable time any consid- 
erable prevalence, a most deplorable dissolution 
ef morals and of manners has ensued. Surely, 
then, its prevalence ought to be deprecated, not 
only by the friends of teae religion, but by all 
who wish well to society, as more dreadful than 
the contagion of the plague. 

My brethren, is it not most deeply to be de- 
plored, that this corrupt and pernicious religion 
has an establishment in this place ; and is  re- 
garded with so little abhorrence, and so little 
concern ? ‘Is itnot to be lamented, with the live- 

_ iest sensibilities, thatso many of the unstable 
and the ignorant, the unwary aud the young, 

_ are ensnared b; y its seductive allurements ?—Are. 

| we, then, ‘to acknowledge the preachers of itas — 

| tainisters of Christ ; or a body, “associated. for 


t 


s 


192 A SREMON BY ak 


the support of i it, as a chiivell of hr 
surely would not be christian charity 5 
‘be. mest: criminal and fatal comy 
would be the excess of cruelty, | Te oul | 
encourage seducers in their workintinebaaaeens | { 
confirm the deluded in their: delusions,| and’ to | 
give to that delusion a wide and effectual door for , 
its pernicious spread.—No: love to God forbids ; 


benevolence to men forbids ; all that is sacred 1 


in the blood of the covenant forbids ; and before — 
this right hand be given to such a communion, — 


may this right arm perishfrom its socket.—* I — 
know, saith HE, who walketh in the midst of | 
the golden candlodicks: and holdeth the stars — 
in his own right hand, I know the blasphemy of — 

them which say they are Jews, and are not, but — 

are of the synagogue of satan.” And for Chris- _ 
tians to hesitate, or to temporize in a case so” 
plain, and so awfully momentous, is perfidy to 
their Divine Master and his cause, and destruc. 
tion to the souls of men. tue 
_ My hearers, Jet me entreat you all to lake j 
warning, and avoid this seductive and pernicious — 
error. If once it seize upon your minds, it will © 
eat as doth a canker. Remember, that “ he j 
that cometh unto God must believe that he is, 
and that he is a rewarder of them that diligently | 
seek him.” But as purely as there isa glori- 
ous reward for the righteous, there is also a 
strange punishment for the workers of iniquity. ~ 
“ It is indeed a faithful saying, and werthy of © 
all acceptation, that Christ Jesus came into the 
world to save sinners.” If you would be saved — 
by him, however, you must repent and obey his b 
gospel. Hearken then to his warning, and to 
his inviting yoice. Let his Bs that unspeak 


= ae 
ae 
2 


‘SAMUEL WORCESTER. AQ8 


able love, which he displayed on the cross when 
he died for you, tenderly affect your hearts, 
and constrain you repentantly to turn from sin, 
and gratefully tolay hold on the hope set before 

you. ©, refuse not his call; despise not his 
grace : for -how.can you escape, if you sek art 
his great salvation : ? 


AMEN. 


25 


Md 


Cweeeoessesege j Bio7 i. 4 


ae 


ss AZEL BACKUS, D. D. 


PASTOR OF THE GHURCH IN BETHLEM, CONNECTICUT. 


Isaiah xvi. 3. 
aa will take vengeance, and Fwill not meet thee 


f 


Soa ti as aman. 


"THESE words had a primary reference 
to the judgments about to be inflicted on wicked 
Babylon. Butas the: Most High God is un- 
. ehangeable in his nature and perfections, “'The 
_ same yesterday, to-day and forever,” it willnot be 
 -wresting the scriptures to apply this passage to 
those punishments which God will inflicton all | 
his enemies in the day of retrihution.. To pro- 
ye mote 2A ppivauan, iad ta stir you up to Die 


cee To consider the meaning of God's taking 
“vengeance on the wicked. is 
fis ‘The import of the words, © “i will not an 

: meet th ee a3 @ man,” And, cag 


(A 96~) A. ‘SERMON BY 


Ist. What are we to nndesiuaae 
words, “ I will take vengeance 2?” ' 
‘and Greek words translated Vengeat 
vindictive punishment, to wrea 

on him that committed them 5 pe ribution. 
by the return of an injury. And seftadurandial 4 
acceptation, the English word Vengeance, is of — 
_the:same import. Ttis (an angry resentment of © 
\an injury that has been done to us. As a pas- 
sion, itis a desire of hurting one from whom — 
hurt has been received. The word isso used 
Gen. ivy. 15. “Whosoever slayeth Cain, ven- ~ 
geance shall be taken on him seven-fold.”? Thus 
Jeremiah complaining of his enemies, says, — 
“ They all watch for my halting, saying, perad- — 
venture he will be enticed, and we shall prevail: 
against him, and we will take our revenge or 
vengeance on him.” And in his Lamentations, _ 
«Oo. Lord, thou hest seen all their vengeance 
and all their imaginations against me.” Ven- 
geance is a very different thing from correction: 
or chastisement: So different that God has pro- 
hibited the use of it to his creatures. To take 
vengeance is a prerogative unsafe in any finite 
hands. Deut. xxxii. 55. * To me belongeth | 
wengeance and recompense,? and Rom. xii. a8 
«De arly beloved, avenge’ not yourselves, bu | 
rather give place unto wrath, for itis write 
vengeance is mine: I will) repay, saith: th 
lord. » On this account it is observable, “1 
the language of the Most High in’ seripture’ 
very diferent when he speaks of correcting ar 
chastising his friends, and when he speaks 
punishing his enemies. Of his frends; 
said,’ “ bh hom the E Lor 4 dys cut he ce 


AZEL BACKUS: z 
of thie dieinies itis janis : af I hes! cia Witter 3 

sword, and | mine hand. take hold on “jade 
vent, I will render vengeance to mine eremies _ 
md will reward them that hate me.” In. the 


Christ will hereafter be revealed from heaven 
with his mighty angels, nut to chasten and re- 
form, butin flaming fire taking vengeance on 
- them that know not God, and that ober not the 
gospel of our Lord Jesus Christ. Let it be -ob-/, 
served however, that when revenge or vengeance 
is attributed to ‘God, it does not anatiile passion’ 
4 as in man, or faite: creatures. It means omy’ 
arighteous and holy disposition to punish sin ; 
a hatred ofsin manifested in all proper methods 
to restrain it, and turn it to his glory and the 
greatest g itd: God alone has a tight to resent 
injuries disks to himself, - hence in TLayietous her 
prohibited to private. ‘persons all revenge of 
wrongs done to them. “ Thou shalt not ay enge 
- nor bear any grudge: against the children of thy. 
_ people,batthoushaltlovethy neighboras thyself. 
When magistrates punish injuries, or when the 
kinsman Redeemer killed him who had acciden- 
tally slain his friend, they acted asthe deputies of 
_ God the SupremeRuler. Rom. 13.4. «For Rulers: 
are the ministers of God to thee for good. But 
ifthon do that which 1s evil, be afraid ; for Bae 
bear not the sword in yain: for they are the 
ministers of God, revengers to execute wrath up- 
on him tha ut doth evil. oe On these grounds [° 
think i itev ident from seripture, that God's pan- 
ishing the wieked will be an geek int of his ho- > 
ly, wnimpassioned hatred of sin. « Love to heli 
) ness and the best Soar of the universe will kine 
| die: the flames of) future ie aia When 


a. to the Thessalonians we are told that: Cant 


date’ 


1 says vengeance is mine and I 


eo: or 
int rrention 1 of any attribute that will abr 
ae of holy justice. This explains, » 
_erwise would appear to be the harsh. fec 
the righteous, as expressed at the el 
‘Iviiith Psal. “The righteous shal 
he seeth the vengeance: he shall 
in the blood of the wicked, so that. 
sy, verily there is a reward fom ‘th 


but God will not thus epee oo ce ‘ 
rooted and violent hatred, disposin ng us 
not only evil for evil, but evil for good. 
. unreasonable, peryerse temper of mit 
sing a person to delight in, and end 
all means to injure others, bees mis 
-mischief’s sake. é 

The eres and little tyrants oft ‘th s 


tly seriptures. “God i is intel atenan i e 

_ he is a consuming fire to sin an er" 

: . ‘ although he will not meet his ob 
wi with the compassion or weaknes 
. > may be resisted or appeased ; ‘he w 
if them: with malicious foclinae tow 


GA Be. UL, ‘BACKUS. | 
ale Reiss ne? pig + Ape i oth i 
is en an often quiiishes unailsity, bee cee on 

The judge of all the earth will do | : 
Fant ie will not destroy the righteous with 
eee ‘the wicked. He will judge impartially accord-* 

tie ‘ing to the deeds done in the body: laying jude 

‘i “ment to the line and righteousness to the plam- 
met. He will not punish until every delinquent 

‘shall be constrained in his own conscience to say 

pa ‘iti is just, and righteous altogether. For it is 

thik ‘written, that every mouth shall be stopped, and 

i: all wt? world become guilty before God. 

Wiki We may sometimes conceal ourselves. 

ape ts man, when seeking to punish, Man ‘is - 

selfish and can be bribed: he is passionate and — 

can be moyed.. But God never has been, and 
ean never be, selfish or passionate as” man. 

_. Man is short-sighted, and can be easily deceiv- 

«ed with appearances, but God is omniscient and 

og Tooketh directly into the heart. He knows even 
‘the minutest article of our secret history: and 

can bring | it~ to light. His judgment-seat will - 
reveal to. ourselves ard the assembled universe 

'- allthe secret sins of our thoughts, words, and 

actions. Hence the Prophet ‘Malachi exclaims, 

+ Who may abide the day of his coming? “And 

» who shall stand when he appeareth? For he is) 

like’ a refiner’s fire and like fuller’s soap.”—A - 

more magnificent description of the fruitless 
“attempts of sinners to conceal themselves from 
* the judgments of God, cannot be given than in 
_ the: vith che ap. of the Rev. of St. John. And si 
the Kings. of the earth, and the great Wen, "and... 
*-. therich men, and the chief captains, and the 
is men, and every bone aan, and every — 
_. free-man. hid themselves in the dens, and the — 
“rocks ‘ the mountains : and said tothe moun- 


ie 


fete ia 


hen ts Se ; 


200 A SERMON BY are em 
pre and rocks fall on us, and ee he 
face of him that sitteth on the throne, ge hss 
the wrath of the Lamb... For the great 
his wrath is come, and who shall be | Phe tet 
stand?” God alsosays by his prophet, ee Though | 
thou dig into hell, thence shall mine hand take — 
thee, thous thou climbest up to heaven, thence — 
will L bring thee down. Though thou hide thy- 
self'in the top of Carmel, I will search and take 
thee out thence ; though thou be hid in the bot- 
tomeof the sea thence “will I command the ser- 
pent and he shall bite thee ; and I will set mine | 
eyes upon thee for evil, and not for good? 
4. God wiil not meet sinners as a man ; as” 
we may often resist man with success, but God 
we cannot resist with any hope of succeeding. ’ 
God is omnipotent as well as omniscient. A 
look from his eye can arm the whole universe 
against us. In heaven, earth or hell, his’ right 4 
fharid’chn find bs’ and’ held’ us, Willing or un- 
willing he can with infinite ease bring us before 
his tribunal, and make us singly and alone sus- 
tain his piercing look. If we are bidden to lay ; 
our hand on Leviathan, remember the battle 
anddo no more. Is not the hope of him still 
more Vain who would contend with Levathanl 
Maker ? If man is cast down at the sight of Ley 
athan ; if none is so fierce as that he dare st ey 
him up? Who then is able to stand before ¢ a 
and suécessfully resist his power ? é 
5. God will not meet impenitent ‘sinners 

a man in another important respect. Man 
only punish for a short season, but God 
punish forever. Human yengeance ‘can 
reach the body, but God can destroy bot 
and body where the worm dieth not and 


f 


iM 


, ile, 


' t 


AZEL teen ‘B0t Le 
% * Y : ; es 

is not quenched. ‘Many is ye joyfully taken the 

_ spoiling of their goods, and laid down their lives 

at th 1¢ Command of the malicious and caprtcious 

ants of this world. Supported by the spirit- 

“inwrought ‘principles of the religion of 
| 1s, ecclesiastical history affirms, that many — 

7 of the primitive christians leaped into burning 

it piles, singing hymns. — 

Christ having a perfect sense of God's anger 

, at sin,’ bid his disciples, not to fear them who kill‘ 

_ the’bedy, but are not able to kill'the soul, but 

_ Fatherto fear him who is able to destroy” both 

“séuland body in’ hell. All the pangs and ‘tor: 
‘ments which man'can give us are trifling and 
Juomentary, ” compared with what Almighty 

Destroying soul and 


ie 
—, 


d pe wer Can bring upon us. 
body, here, must mean something iiére than 
natural death or future pureatorial discipline. 
Tt ‘inust_ ‘be the second death, to which allusion 
is “elsewhere made. And hell must mean seme-- 

i thing beyond the grave, and beyond the final 

. resurrection, Men are able to kill our. bodies 

and cast them into the grave, and put us into 
as state of future discipline, if that were a scrip- 

‘ e doctrine. —Hience from this notable saying 

A ie Christ, and the declaration in the text it is 

clear, that both the souls and the bodies of the. 

‘wicked must suffer remedilessly. The agonies 

; of natural death are but a faint similitude « of the 

| second or spiritual death, in whiels | wy one contin- 

ued sinking, dying distress, the im peuitent will 

lift up their eyes in anguish, ages without end. 
As of heaven, so.of hell it maybe truly said, 

& eye hath not seen, nor exr heard, neither h ath 

: it entered into the heart of man to conceive,”?. 

ae Go ad punish those that hate } ium, and by. : 


whi Bhai oa SERMON BY 


) words and actions declare that pues will not. : 
have him to rule oyerthem. 9), 9) ay : 
. Men are-crue! to one another, cand, Savages, 
va nature and modern philosophy are feet 
and inventive in inflicting torture, but God’s | 
justice is more to be feared than man’s cruelty 
and savage invention. “ I will take vengeance, — 
and will not meet thee as a man. I will not 
meet thee in malice that would give theegloomy 4 
relief in thy pains. I will meet thee as a holy; 
‘God. From man you can hide, from me there 7 
is no concealment. Man may often be ves ata Q 
-with success, but who has an arm like God, or 
can . contend with the Almighty ? Human 
vengeance is short-lived at most, and Praga 
ly reach the body. But my wrath, against 
' gin and sinners is as durable as my throne, and — 
as lasting as my nature. When Tsay to ha ci 
just let him be unjust still, and to the fil il 
him be filthy still, every anchor of his hope Ww 
be broken. ° Thou thonghtest that I would | 
thee as aman, so partial to mercy that d 
rather injure the public, than execute a ustaed 
‘holy law. Thou thoughtest that I was qr l= 
er iike thyself, and could be evaded or resis 
but I will reprove thee, and set thy — case in ord 
before thine eyes. And thou shalt k now tes 
is aGod who will tear in pieces, | and. ‘that 
ther perverting reason, nor wresting the ser \ Tip: ee 
tures will deliver out of my hands.” dha we 
Fellew-sinners, let us improve | this subject. 
However we may differ in opinion, one salting is. 
certain, we mustall be reconciled to Go 8 i 
character, to his government, law and OS] 
as they are; the wishes of depraved - Esty 
will alter nothing. with him whee couns he el s 


i 


\ 


AZEL BACKUS. 2) BOS ie 


stand, and who wil! do all his pleasure. We 
must submit to God as he is, or experience his 
everlasting frown. And it seems to be proved by 
_ what has been said, : oe 
4st. That those who think it inconsistent | 
with the goodness of God to inflict pain on his 
 creatunes, deceive themselves. Experience shows 


_ that’ God sees fit to inflict pain on his creatures _ 


in this world, and may not the same holy reasons 


_ induce him to inflict it on a portion of his crea-_ 
tures forever ? The judgments inflicted on Bab-~ 


ylon, to which there is allusion in the text, were 
not disciplinary, but vindictive.—Vengeance is’ 
too strong a word to be construed into salutary 
‘correction. It was wrath without mixture. Eve- 
ry image, figure, illustration, and expression of 
future punishment used in the scriptures, shows, 
that God will be vindictive, and not corrective 
to the finally impenitent: Itis written, he will 
heap mischiefs on his enemies, and-spend his 
arrows upon them, and who has or ean number 
tlie contents of the divine quiver? Their worm 
is never to die, and their fire is never to be 
quenched. This will be done, not that God will 
_ delight in the misery of his enemies simply, and 
. of itself considered, but to show his wrath to- 
wards and hatred of sin : and to show his wrath 
| aSitis, it must be omnipotent, holy, and unal- 
terable wrath. The good of his kingdom re- 
quires, that he should always appear ‘the enemy 
of sin. This is so far from being a wanton dis- 
play of power, that it is suited to answer the 
highest ends of benevolence. =~ ; 
The enemies of God are disposed to mock 


| and defy his power, and to imagine that he is — 


altogether like themselves. It therefore tends _ 


bits 


LF Se 


self a “ God strong in judgment ; 3, the never ; 


‘sop A SERMON BY 


ish his implacable enemies, equalto 


of conflicting claims and interests, liable to re- 


to the highest good, that he shied, lillbet 
sin nifaebbeliion. Thathe has 5 sae 


s rejoice 
at the displays of vindictive justice, deer ee sy 
lcluia, that the Lord God Omnipotent reigneth; — 

2. Those who suppose that God will not take’ 
vengeance on the impenitent, because he is love, — 
are guilty of gross error. ‘That) his mature and 
name, is love, is the very reason that he punish- 
es. it is the grand argument why rebellious — 
creatures should tremble before him, and be in — 
an agony to make their peace with him... Were — 
‘the divine government a mixture of right and. 
wrong like buman governments, a government | 


volution and change, a capricious government 
that rewarded the “good and. the bad promiseu-— 
ously, creation would be clothed in sackcloth. _ 
But “being a holy government, perfect: in. ellate) ; 
parts, stable i in its principles. and duration, a _ 
government that invariably cherishes and re- F 
wards the righteous and punishes the wicked: 
trust and confidence ean be safely. put in it: and 
that ifhe who administers it 1s. gracious and 
nerciful and slow to anger, yet he will by no 
means) clear the guilty... If the expectation of 
the wicked were never to perish, and they eo | 
contemplate an endless series of falling Lucifer 
and sinning Hyves: the universe as. at prese 
would through endless ages be a scene of 
moil and apparent confusion. Bat. God ha 
us, that he will make a short work, and eut if © 
shortin righteousness, and that those poner 


ie 


. . ‘ \ 4 iy 
AZEL BACKUS. Seva 


that will not have him to rule over them ‘will be 
brought and slain at his footstool. As great 
and tremendous as this punishment is, it is no 


more than answerable to the great evil of sin. 


The judge of all the earth goes by this righteous 
rule, eye for eye, hand for hand, foot for foot, 
“wound for wound, and stripe for stripe. As 
sinners would do to God had they the power, in 
like manner God deals with them, not as a man 
but as God, regarding the safety and happiness 
of all his obedient subjects, and the glory of hi 
own great name. F 


3. If what has been said is according to the 


scripture’; none can be the friends of God who 
‘are not reconciled to his justice. By some 


christians, the mercy of God is called his dar-_ 


ling attribute ; as though God had a favorite in 
his perfections to which he was partial. This 
is a most unscriptural idea. As God is no 


respecter of persons, so also he has no prefer- 


ences) among the essential perfections of his na- 


ture. “ A-Godall mercy, would be aGod un-. 


just” to himself and the universe he ‘governs. 
In well regulated civil governments the charac- 
ter of a chief Magistrate never appears more 
amiable and dignified than when he adheres 
closely to the constitution, pays a strict regard 
toall laws and rules of justice. A deviation 


in either of these respects, spreads distrust, — 


uneasiness and confusion through all the nation : 
grieves good men, and calls from their lurking 
places of filth and vice all the unprincipled and 
abandoned, as expectants of office and partial 
fayours. 

But when a chief Magistrate religiously ad- 


_ heres to his bounden duty, and keeps the streams 


~ 


C put 3 . ] 4 ATE eR MESA SS ed, bi ak / pat 
t Ris . 1 toe, Lok Pies CD eae 
i - vr , , 
Pee ; : ~ ee uti ay ae 
§ ¥ } . ? > x Lf t f t 
$ , ey: % Fy CoA ' 
ry!) # 


as 


206: A SERMON BY 

he aay “iA “ah Cn, 
ve P justice. pure and uncontassianeal he inspires” 
confidence, and spreads. content, order, and 
happiness through the soundest part ofthe Com. 
monwealth. By inflicting examplary punish- 
ment on criminals as occasion requires, the safe- 
ty and peace of the community is kept inviolable,” 
the way is also prepared when occasion offers. 
for acts of clemency and pardon to appear to the’ 
best advantage. So, to reason from small things 

_ to great, when. God taketh vengeance and meets. 
his rebellious creatures as God, and not as man, 
he makes his justice shine gloriously,’ and at’ 
the same time makes merey appear with 
equal lustre; the display of one perfection, illus- , 
trates and. adorns. the: other.—How then- can 
they be the friends of God, who secretly or open- 
ly. hate.and distrust the attribute of his justice? 

4 de The subject shows that the punishment’ 
of impenitent sinners is inevitable. God must 

’ fail in. his goodness, as well as in his: justice 1 
and. promises, if he neglects to take vengeance. 
When he. has.called.and sinners have refused, 
when he has stretched out hishand andnone of’ 
them have regarded it; it would be weakness, 
disregard to the public good, and want of love to ’ 


the universe, for God not to punish. It would 
be encouraging rebellion and sin, and discoura- 


ging all. holy beings i in heaven and earth. © The * 
souls of those saints, who when on earth, were 
falsely accused-and put to death by wicked: men, | 


et ee indicia —— 


Sas See ee ae eae ny pe a 


were seen of St. John, under the altar in heaven, 


and.were heard to cry with a loud voice, saying. 
«* How long, O Lord, holy and true, dost’ ‘thou ” 


not judge and avenge our blood on them ‘that’ — 


dwell on the earth.» Observe; they plead God’s — 
holiness and truth as arguments why 5 should” 


~ 


x P. , 
SS ae oss 
a eo a ee 


on a eee he Hos ty 


-<— 


ae 


A 


maf 


AZBL BACKS. = «| B07 


punish his and their enemies. _So certain then, 


as God exists, and is a God of holiness and truth, | 


the punishment of impenitent sinners is inevit- 


able. Once more it will follow as a consequence . 


of the whole, ; 

5. That the punishment of suchas have not 
repentance towards God, and faith in the Lord 
Jesus Christ, will be intolerable. It weuld an- 


-nihilate the victim were not Almighty power 


perpetually to uphold it.’ The vengeance of 


a 


man is terrible, but who can properly conecive — 


of the vengeance ofa holy God, when he shall 


meet us not as weak man with power only 
over the body, but over the soul. And when | 


all his perfections will be armed against us, 
When the ephemeral tyrants of this world 
get a little brief authority, and falsely ac- 


-cuse us and punish us with erucl mockings 


and scourgings, and kill the body with all. 
the refinements oftorture : Our innocence and 


pity towards them, for their malice and spite, 


will assuage and soften the sharpest sufferings. 


_ But it will be the bitterest ingredient in the cup 
of future misery, that our own censciences will 


be on the side of our J udge, and re-echo his sen-- 


tence as just. The punishment that originates 
_ in the malice of man is comparatively stingless, 
_ to the punishment of a God whose nature’ and 
| name is love., It would stamp a bow on the 


cloud that issues irom the pit, could the suffer. 


_ ers persuade themselves that they suffered a sin. 


gle particle more than they deserved. Bat no 


_ such token of staying the deluge of God’s anger 


j _ prayer, feel the weight of this subject. It would: 


| bring the commandment home, and make sin» 


will ever be exhibited.—Would, that I could 
make all those who cast off fear and restrain 


‘tempter. Be entreated, to resist the deceitful — 
_ workings of sin, and no ‘longer to make lies a 
| reftige. God-hath laid but one foundation of © 


“must be reconciled to the divine ie reas it | 


‘sinful indulgences urge. you on against the light 4 
of your ewn consciences. Act agreeably toplain | 


‘sermon, “Ye shall not surely die, if ye eat” 
forbidden fruit, has become stale with age and 


208 or oe a. SPRMON, Se. : 


i 


revive, and they would no longer r turn n away 7 
these alarming truths, as “ corusec sa 
nation.°* PRS Ht aera hohe 

Listen to a friend rather than. pats rer, You 


is. Let not your strong bias to the’ ‘tld and. 


common sense-on other subjects. Beware of all — 
schemes of religion that keep God’s justice and 
hatred of sin duit of view 3 and that’ soothe in- 
stead of pricking men ‘i the ‘heart! O7'The — old 


frequent repetition. It is too bare a hook of the i 


hope, and man can lay no other, You may) 
charge us with bigotry and want of chari and | 
make a jest of the scriptural: denuneia ns of 
future punishment. It will avail nothing, © but 
to draw down more aggravated vengeance hen — 
the chaff shall be forever winnowed from the | 
wheat. ina word, whatever men trust t 
justification, except the righteousness roe 
or as means of preparation "for the hapj 
heaven, except the influences of the - 
experienced i in probationary time: 
“a bed that is shorter, _ than. that am: 
stretch himself on it, anda covering that 
rower “than that a mah can Wrap hii | 
Dig an ee AMEN. 
eee Kihei ek 


, * See eth of the London Reviewers on Doct. Ei 
Doct. CRA WNEY, 5 ee ome Dory 4 PTR Ure 


fine 
SERMON XII. 


Sevescovescese 


A SERMON, 


_ HOLLAND WEEKS, 4. M 


PA@GTOR OF THE CONGREGATIONAL CHURCH, IN PITTSFORD, VER< 
MONT. 


= Ite 


Romans xr. 5. 


_ Even so then, at this present time also, there isa 
remnant, according to the election of grace. 


‘ 


if Tar: apostle begins this chapter by 

bringing into view the question, whether “ God 
had cast away his people ?? Itseems, that there 
“were some who’ considered the natural posterity 
‘of Abraham as being in a hopeless situation. 
To correct this discouraging idea, Paul affirms, 
that he himselfis “an Israelite, ofthe seed of 
Abraham, of the tribe of Benjamin.” He also 
brings into consideration a similar desponding 
thought, which once possessed the mind of the 
prophet Elijah ; and “the answer of God to 
him,” that he ial “reserved to himself seven 
‘thousand men, who had not bowed the knee to 
Baal. » In the words of the text, to repel all 
27 


ct 


210 ee W senvow ov 


‘such el eapith nies from the: nik? of his ‘ 
% Drethren and kinsmen according to the flesh,” 
he makes the application. “ Even so then, at 
this present time also, there is a remnant, ae~ 
cording to the election of grace.” |” ; 
That God hath elected a part of mankind to 4 
everlasting life, is evident from the instence of 
the “seven thousand mén,” who were “resery- 
ed” from among the cotemporaries of Elijah. 
‘In the seventh verse ofthe context, conveying” 
the same idea, the Holy Ghost saith, “The elec-| 
tion hath obtained it, andthe rest were blinded.” 
It was an assertion of our blessed Saviour, that. 
“many are called, but few are chosen.” “ All,’ 
said he, “ that the Father giveth me, ‘shall 
come to me; and him that cometh to me, 
will in no wise cast out.” When “the Son of 
“man‘shall come inthe clouds of heaven, with) 
power and great glory,” it is said, “ He he L 
send his angels with a great sound of a trumpet, | 
and they shall gather together his elect from) 
the four winds, from one ‘end of heaven to the. 
other.” These representations clearly” shew 
that election is abundantly exhibited i in the wore 
of God. % A. ' eae wena y 
The doctrine contained in the text, ow 
how claims our solemn attention, is ‘this 
Meat a 


ELECTION IS OF GRACE. pity 
Ay: % 


To illustrate and anor this cane 
be proper, 
~ L. 'To shew what is to be un 
grace, ; ee 
IE To prove the doctrine. 

By grace, we are to understand — 
good will, which is exercised in 


EL a 


MOLLAND WEEKS. 21t 


" a 
= 
+ 


favors upon the guilty. ‘To treat innocent be- 
ings with favor, is an act of goodness, but not of 
grace. Spotless angels do, ana lice. Hleetmen. 
are made to live, by the grace of God, and then 
todo. “For by grace are ye saved, through 
faith ; and that not of yourselves: it is the gift 
‘of God: not.of works, lest any man should 
boast: for we are his workmanship, created in 
_ Christ Jesus unto good works, which God hath 
_ before ordained, that we should walk in them.” 
_ Divine grace is great in proportion to the mazg- 
’ nitude of our sin and guilt. Where there is no 
| guilt, thereisno grace. Where there is infi- 
' nite guilt, there is infinite grace, in the exer- 
ise of good will tosinners. Adam, before his 
"| apostacy, was notin a state of grace, though he 
was-in.a-state of goodness. Of course, his fail 
- eannet be consistently adduced as a facet, to dis- 
| prove the certain perseverance of the saints, 
who are in a state of grace. The angels, who 
|. “keptnot their first estate, but left their own 
b habitation,” are often mentioned as instances to 
x establish, ‘by stubborn fact, what some denomi- 
nate, the harmless Mactan: even if it be not 
; true, of falling from grace. Ignorant of the dis- 


AL gE 


i ne 
VA re eS 


‘aaa 


aS 


ay 


» tinetion between a state of goodness, and astate 
of grace, those who advocate this sentiment, de- 
' ceive themselves, and others, by adducing ime- 

\ ginary fucts. There is a distinction to be ob- 

* seryed, not only between ‘grace and goodness ; 

___ but also, between grace, w vhich is common, sid 

» that which is special. Cominon grace censists 
__ of all the external blessings of life,. both tempor- 

‘ al, and spiritual. It comprises every privilege, 

| whieh is enjoyed by sinfulcreatures, in proba- 

4 tionary time. Special g grace Consists of those in- 

; 

% 

i 

’ 


bp Ra ' & SERMON BY. 
ternal fruits of the Spiri it, which are porkha) @) i 
real christians. ‘The more common grace a per 
son enjoys, without Meg grace or piety o pe 4 
heart, the worse he is.. But the more special: — 
grace a person possesses, the better he is. He ~ 
who has common grace only, is liable to be de- 
prived of it forever; but he who has iach. | 
grace, will never be “separated from the love of ¢ 
God which isin Christ Jesus our Lord.” We ~ 
are, eve 
If. Toprove, that election is of grace. . 
‘1. Itis evident from the moral character of 
mankind, as totally depraved. “God saw that — 
the wickedness of man was great in the earth, .— 
and that every imagination of the thoughts ofhis 
heart was only evil continually.” Thus depray- ~ 
ed, men, surely, have no merit._ Riu a 
therefore is of grace. 7 
2. It appears from the scripture doctrine of, a4 
effectual calling. “ What is effectual calling ? 208 
It “is the work of God’s spirit, convincing us of 
our sin and misery, enlightening our mindsin © 
the knowledge of Christ, andrenewingour wills.” . 
Hence, the promise of the Father to the ‘Son, a 
“ Thy people shall be willing in the day of thy | 
power.” And hence, the ‘apostolic assertion, | | 
that “ itis God who worketh in you, ath 
will and to do of his good pleasure.’? Now it le , 
evident from the very nature of effectual | i a ay 
that election is of grace. ‘To change the sinful 
and obdarate® will of the transgressor, ‘isan u iD. 
merited act of the Holy Spirit. In whatever ji nr. 
stances such a work is wrought, itis a soy: ae bat 
act of infinite erace. The selection. of the ob- 
ject, and the eter nal purpose of God to pra i 


ee 


the effect on the: ‘object chosen, are erneee DY is 


HOLLAND WEEKES. f 913° 


effectual calling, as entirely of grace, unfathon- 
able grace. Accordingly, that blessed Being, 
by whose agency this sie is effected, in serip- 

_ ture is denominated, “ the spirit of grace,” and. 
“ the spirit of promise.” Moreover; effectual. 
calling is expressly ascribed, in distinction from | 

_ works, to the grace of God ; “ Who hath saved 

us, and called us with an holy calling, not ac- 
_ cording to our works, but according to his own 
purpose and grace which was given | us in Christ 
_ Jesus, before the world began.” 

3. | Predestination to adoption, is represented 
as being for the par ticular purpose of manifest- — 
ing divine grace. “ Having predestinated us 

_ unto the adoption of child en by y Jesus Christ to 
himself, according to the good pleasure of his 
will; to the praise of the glory of his grace.” 

4. That election is of grace, is-agreeable to 
_ the experience, and tiis prayers, ‘of the serip- - 
ture saints. Realizing their absolute depend- 

ence, they cry unto God for mercy. . We read of 
_ one who, “standing afar off, would not lift up 
so much as his eyes unto heay en, but smote up- 
: on his breast, saying, God be merciful to me a 
_ sinner. »* Another, conyicted ofhis guilt, even 
the man after Ged’s own heart, sensible of the 


4 “only source of relief for transgressors, fervently — 


_eries ; “Have mercy on me, O God, according 
. to thy loving kindness: according to the multi-— 
tude of thy tender mercies, blot out my trans- 
i gressions.” “O Lord,” says a third, “ to us be- 
r Pongeth confusion of face—To the Lord our God 

elong mercies and forgivenesses, though we have 
. Becbelled against him. "oO my God, sick iaies thine 


‘tions before thee for our righteousnesses, but for. 


ear, and hear; forwe do not presentoursupplica- 


214 & SERMON BX} a): 


thy g ereat mercies. 0 Lord pee rs rey 
i 8) Lord; hearken and do, defer not,. for thine own, 
sake, oO my God.” These are ‘specimens of | 
prayers, dictated by the spirit of grace, which 
are set forth in holy writ, as models for pious — 
imitation. It does not appear, that those who > 
offered them, were much inclined to “ ‘thank 
God,” like the self-complacent, boasting phari- ) 
see, that “they were not as other, men were.” 
They do not appear to haye entertained the de- : 
ceptive idea of themselves, that they were per- 
fect, like many in the present day, who deny | | 
the election of grace. Their plea’ was mercy . 
~ and forgiveness, accompanied with a penitential 
confession of their sin and guilt. Their experi- 
ence, which they expressed, and ‘their fervent 
supplications, which they presented to the ‘pray- 
er-hearing God, plainly shew, that sovereign | 
- grace was the only grouad.of their hope. All, 
- who are true christians, take the same ground. 
as their last resort. Realizing their infinite 
vileness, and ill-desert, as sinful creatures, they 
hhave no hope, but in the distinguishing merey 
of God ; which is, in other rents fhe: picepony 
of grace. 
5. Gods swill to save, and ie merey to save, 
are joined together. “ For he saith unto Moses, 
T will have mercy on whom I will, have. mercy, 
and I will have compassion on. whor 
- compassion. Therefore hath he met 
he will have mercy, and whom he> 
deneth.” As Gou’s will to save, and 
to. save, are tltus united, so it appear 
tion is of grace. _ 
There are many passages of scripture 
evidently associate the two ideas, of 


4a 


HOLLAND WEEKS. - 215° 


find grace. ‘There is an instance in ‘the words 
of Moses, Exodus xxxiii. 16. “ For wherein shall 
it be known here, that I and thy people have 
found grace in thy sight? Is it not in that thou 

st with us ? Soshall we be separated, I and 
thy people, from all the people that are upon the 
face of the earth.” The two ideas of grace, and 
election or predestination, are associated, in the 
first of Ephesians, thus ; “ According as_he 
hath chosen us in him, before the foundation of 
the world—having predestinated us unto the 
adoption of children by Jesus Christ—to the 
praise of the glory of his grace—in whom we 
hayeredemption, through his blood, the for- 
giveness of sins, according to the riches of his 
grace.’ Of the same import are the following 


. words of Paul: “ According to the gift of the 


ce of God—unto me, w ‘ho_am less than the 
least ofall saints, is this grace given—accord- 
ing to the eternal purpose which he purposed in 


Christ Jesus our Lord.» In a word, God says 


expressly, that his “ calling and saying us,” is 
“ according to his own purpose and grace which 
was given us in Christ Jesus before the werld be- 
gan.” Which perfectly corresponds with ihe 
phrase in the text, “ election of grace.” 


IMPROVEMENT. 


2 


oe - If election is of grace ; then itis not of works. 
There are few, perhaps, who would uneguivo- 
ally say, that the gospel is a scheme of works, 
in distinction from grace. The seripture rep- | 


resentations of pure and infinite grace, in effect- 


ing the salvation of souls, are sonumereus and — 


explicit, that even the most bold and shameless 


_legalists, are generally unwilling to allow, that 


ot ee ae 


- otherwise - grace is no more grace. But if it net) a 


216 A SERMON BY x 


they would advocate a scheme of. wockae 
they either discard election, as an cdiou 
‘dangerous doctrine ; or affirm, that God elects — 
people after they believe; or at Leda bebanik 
he foresaw the characters, which they would 
form: by their good conduct. In’ this or 
some other way, they make election ‘to | 

works, Nothing can be more directly rept 
nant to the correct deduction of apral i 
«“ Even so then, at this present time also, there 
is a remnant, according: to the election. of grace. a 
And if by grace, then it is no more of works ; ‘ 


of works, then it is no more grace: otherwise: ‘ 
work is no more work.” oe 
If election is of grace ; then répeobation is of : 
justice. Infinite grace implies infinite ill- desert, : 
on the part of eyerv sinner. A’ person’s being g 
saved by grace implies, that he deserves to ‘pers 
ish. His being elected through grace implies, 
that in justice, he might have ‘been reprobated. i 
If, then, election is of grace, reprobation is 
justice. ee 
If election is of grace ; then all gospel eat! al 
ence is its fruit. Accordingly, to his truefol- — 
lowers our Saviour says, “Ye have not chosen 4 
me, but I have chosen you, and ordained you. 
that you should go, and bring forth fru 
that your fruit should remain.” This 
shews, that gospel obedience is the fruit 0 
ordination. Ephesians ii. 10. is expressly 
the-same gel oat af “« For we are his workma 


which God hath Defore ordained, that we s| 
walk in them.” ‘With the same significa 


-the apostle Peter uses these words ; tae “Elee 


HOLLAND WEEKS. B17 


unto iliadicace. » Whatcan more fully support 

the ‘idea, that obedience is the fruit of election? * 
Let. us all take heed, that we be not deceived, 
_ Tet every one think, and judge for himself. It 


is thought by many, that election is an absurd, — 


| - very harsh, discouraging and unprofitable doc- 
trine. But, is it the real source of all evangel- 
ical obedience ? Is it the origin of true morality ? 
Let every. one hear with impar tiality, and then 
determine. What saith the seripture? That 
« According as he hath chosen us in him.” 
When? “Before the foundation of the world.” 
For what purpose? “That we should be holy, 
and without blame before him in love? What 
further? “ Having predestinated us”’—To what 
end? “Unto the adoption of children by Jesus 
Christ.” Is there any ether passage of like 
import? Yes ;. “ Whom he also did predesti- 
nate 5” Why? “To be conformed to the image 
of ies Son, that he might be the first-born among 
many brethren.” What a glorious purpose to 
be answered by predestination! That those, 
who are predestinated, should become like 
Christ ; like him, in the spirit of their minds ; 


‘their practice! On the ground, that obedience 
‘is the fruit of election, presenting the character | 


‘imitate, how pertinent is the apostolic exhorta- 
tion, “6 Put on therefore (as the elect ef God 
oly and beloved) bowels of mercies, kindness, 
‘humbleness of mind, meekness, long-suffering ; | 
ME forbearing one another, and forgiving one anoth.) 
er, ifany man have a quarrel against amy?) 5 
“ if ‘election i is of grace, and if’; Sospel obedience 
4 vis its fruit ; then it is the source of all the true 
23 ‘ > 


Boac him, in their sentiments; like. him, in 


‘and the conduct of the elect as an example to | 


ra a SERMON BY¥ 


hice of shaiinnck in a the. present. — % 
There, doubtless, could. be:ino: genuine happi — 


Receikam of God. ” So that ca elas feun- 
dation of endless felicity, in the world to come, 


“-against the present happiness, and the fature 
salvation of men. To oppose it, is an attempt. te 
thwart the counsel of the Most. High, | 0 his 


vendered abortive, and_ the. thr 


os more ius ta sn than any ot 


Mes Pky: 
1 een 


AG A Py he i Pe 


Be Sr 


" retain elie’ 


ness, without holiness. “ Freie 2-1 Rha ‘] 
saith: my God, to the wicked.” . Bat 
men, is the fruit ofelecting grace. 
electing grace 1s the source ofall th 
ty of mankind, in the present life. | 

~Itis, also, ‘the foundation of asvasdon/ ne 
life to come. Hence the assertion of Paul, and — 
Silvanus; and Timotheus,. made to the chure i 
of the ‘Thessalonians, “ God hath from the 
ginning, chosen you to salvation, thr ough sane 
oniniad of the pared and Retin ie a 


Af election is of grace, and if obedience i 
frait; then to oppose it, is an act of hostili 


methods of accomplishing the wor. of’ 
tion. Could Buch an wil: be " 


siiiads The i fs of enna ‘mere 


dashed from its basis. Rte ag 


existence. 

de ome appears, that oppositis 
tion of grace, is infinitely. cviminé 
Mankind often indulge their com 


ry 


HOLLAND WEEKS. ZS 


set the saditlesey of ii aan against it, perhaps, 
' little thinking, that they are committing a crime. 
But Oh! how astonishing are the extremities to- 
_ which their conduct tends! As it is hostile to 
Wro gracious overtures of the infinitely merci- 
fal God to promote the felicity of souls, and the 
glory ofhis kingdom, the amazing consequences 
to which it leads, are beyond the “stretch of’ the 
most powerful imagination to conceive, or the 
“most active eloquence ever to describe. « Let. it 
once become a fact, as such conduct would have 
it, that the electing love of God shall, never be 
“applied to its object, and the heart of the Deity. 
would freeze with infinite horror, an incurable 
palsy would seize the arm of Omnipoter ee, and 
‘instantaneous destruction await the universe | 
Kt chills the blood of the true christian, to take 
_aview of the tendency, which he sces connected 
with ‘opposition to the eteynal purposes of divine 
grace! His heart bleeds at the folly, the infatu-, 
ation, and atroeity of mortals | Bat, with Watts 


. he « God. isthe eternal King : his foes in vain 
Raise their foherens to eonfound his reign? 2 


Gite roar, and toss their waves Beatie ‘ie skies ; 
Foaming at heav’n, they rage with wild commotion, 
' But heay’n’s high arches scorn the swelling ocean?” 
- Ifelection is of grace, and if obedience is its 
uit ; then it is not an thprofitable doctrine to. 
e preached, Many would have us believe,’ 3t 19° 
useless, iftrue.. Some would have us consider 
| ita secret thing which belongs to God; and; 
“therefore, a thing which should be perm itted to. 
rest unteuched by the offie owe unhallowed hands 
of mortals. Others allow it is a doctrine of reve- 
ation ; but itis ‘SO incomprehensible to people 


t 


pie ‘ ‘A SERMON BY © 


in general, and so apt to give ttdiea' at mi 
isters had. better discuss the more easy a 
practical subjects of christianity, and) so let it” i 
pass. tis best, say they, for preachers” to be 
prudent ; to promote the peace, the oc 
ment and strength of their secieties ; and not — 
convulse and distract them by a aor ecm ae 
bition of the inscrutable mysteries of 4 
predestination. There are many map 3 
nounce the doctrine, as a “damnable | eR ie 
pregnant with all the extremes of a the 
surdities, incompatible with moral liberty. 
yeetly repugnant to moral ageney, and) highhy © 
reproachful to the character of God. “Porsonsof | 
all these descriptions, can see no ad 
sulting from the faithfal preaching of this | 
fal truth which sinners dread to hear? 7 
is evident, from what has been said, - that 
gelical obedience is the fruit of election 
real christian was “chosen in Christ J 
fore the foundation ofthe world, that h 
be holy.” . He was “ elected: unto ob 
He was “ predestinated to be conformed 
image” of the Son of God. Whoever, » 
truly preaches the doctrine of eleetion 
the cause of gospel obedience, the source 
itual felicity, the foundation ofthe im. 
in, the werk of redemption. Who. can 
bly question the expedience, the «| 
salutary tendeney, of such preaching? 
If election is of grace ; then mankind | 
machines. Grace consists in the exereise 
divine good will, conferring fayors upon 
sinners. | Machines. are incapable. of sin 
guilt, Machines are, of course, ineap 
ing made the subjects of grace... But el 


Pe) 
j HOLLAND WEEKS. 221 
of grace: . Therefore mankind are not machines. 
- Besides ; ; those, who are elected, are elected 
unte obedience. But machines are incapable of 
obedience. Wenever saw an obedient machine. 
_ ‘Pherefore, the doctrine of election ivrefragably 
proves, that mankind are not machines. 
_ Melection is of grace ; then itiays ay founda- 
_ tion for gratitude to God. Some hold this dee- 
_ trine in'so formidabie a point of light, that they — 
 had»rather consider it an object ‘of execration, 
_ than asource of thanksgiving. Many possess 
so high an opinion of their own righteousness, 
_ that they can see no necessity of pure and sover- 
a” eign grace, on the part of God, toremedy their. 
7 situation. ‘Their sins are only venial infirmities, 
' intheirview, which are searcely worthy of er im- 
* Gmation. ‘To their own sincere endeavours, 
: they imagine, it will be owing, that they are 
_ saved. These, they are confident, God will 
second, by all needful assistance, and generous- 
ie ly reward, at afuture day. On these, “they rest 
: their hopes: To themselves, therefore, will 
belong the praise and thanksgiving, for their 
_ salvation. So long as men view things thus, 
: they will never be grateful to Ged, but abhor 
_ -his election of grace, with all their hearts, It 
isa very humble attitude, which persons take, 
_ truly to appreciate this glorious doctrine, and 
_eordially to thank and praise the Lord. They 
_ realize the awful plague of their desperately de- 
a essay hearts. They are deeply sensible ofthe 
_ infinite evil of their sins. They are convinced, 
i Rat they have justly merited “ everlasting 
| destruction. from the presence of the Lord, and 
the glory. of his: power.” They abhor them- 
KS -selves, and repentin dust and ashes. They re- 


that they are in the hands of God’ as the lay 


~ 


ed, that the election of grace, 18 a heist 


228 | A SERMON BY 


Viewing themselves as infinitely vile, they total 


ground, that Paul said, “ We are bound to’give 


grace, originate in the arrogance of th 


’ 


nounce their own dieeisouanshale as ‘filthy rags. wills 9) 
ly despainsof, help in themselves. “They ‘see, 


in the hands of the potter ; that they eam have’ 
no gleam of hope, butin his sovereign “grace 5 ; 

that no other remedy, is adequate to save’ ‘their . 
guilty souls from eternal burnings.” Yea, they 
are even surprised that God ever elected any to: : 
be saved... In this humble, self-loathing, and | 

self-despairing posture, they are fu 


dation for gratitude to “God. It was on ‘this. 


thanks alway to God for you, brethren, beloved 
of the Lord, because God hath from the be: “ 
ning chosen to sey tthe a au | 


sibiiiae now dovadha 
of their countenance, they will nve 
God.” Their hanghtiness is’ not hu 
Their “lofty looks” are not “bowed down 


% Jord low,” that “the Lord alone might hes Sect 


booth’ thd 


ed.” They “lean to theirown underst 
They trust in the arm of their own rig 
ness to saye them.’ We have reason, ther 
to conclude, that all objections to the ek 


heart. We e should, then, greatly’ su 
genuineness of our religion, if we indulge > 
selyes in such objections... Fer ‘a persian f 
has been sufficiently humbled to appreciate" 
necessity and importance ‘of soy ereign, 

guishing eleeting grace, will not, at the!” 
time, refuse it, asa oe vigaand and beer: 
object. Sh a 


~ 
: 


HOLLAND WEEKS. 25 


This subject teaches us the moral philosophy 
of a theological phenomenon, of the present day. 
There is a people who are’ perfect, in their own 
apprehensions ; and yet they are notoriously 
opposed to the election of grace. The reason, 
which this. subject leads us to give for sucha 
4 phenomenon, in the moral wor ld, isthis; that 
none but sinners are the subjects. of grace: of 
- course, those, who “ say they have no sin, but 
deceive themselves,” do zealously denounce the 
election of grace. The wise man, whowas no 
novice, in experimental and philosophical ob- 
servations, gives us an ingenious description of 
this sortofpeopie. “ There i is, says he, a gen- 
eration that are pure in their own eyes, and 
_ yetis not washed from their filthiness.” 

_ If election is of grace, and if obedience is ils 
fruit ; then there is danger, that such as are its 
ear eesrios, will not bear fruit; and, that they 
will finally fail of the grace of God. 'To oppose 
the cause of any effect, is to oppose the existence 


election. Those, therefore, who oppose elec- 
tion, oppose obedience. Ifthey oppose obedi- 
ence, there is great danger, that God will take 
them at their, w vord, “ give them their own de- 
_ sire,” send “ “weal into their souls,” and hide 
his grace from their eyes forever. With sub- 
“mission, we may pray, “Father, forgive them; 
) for they know not what they do.” But, wheth- 
- eritis best, all. things considered, that they 
should. obtain the grace .of forgiveness, is known 
only toGod. In human view, nothing can be 
more, hazardous, than despitefully to undermine 
H a e the foundation of ‘obedience, and in that way, to 


of the effect. But obedience is the effect of 


prevent the existence of true happiness. _ Un. 


Me ee 


e 20k Me sun on BY 


cious fare. It is that blessed word of 


Ws we are obedient, we are- wiitibian' SS 5 
and “ without holiness, no man shall pia he 
Lord. hee Ata ye * be a 
_ If election is of erace; then all wWito love, 
who depend on being saved by grace, vill be ed- 
ified, and nourished, by hearing it prea thed. 
To ofhers it will’ seem “ a dry morsel ;? it will 
afford yery little entertainment, and be Maas # 
than no instruction. But, to the. i humble, * 
who have no hope in themselves, it it — deli- 
e 


grace, whichis all-important to be. published ds 
and “as new born babes,” . they will “ desire its: 
sincere milk, that they may grow thereby. ans 
iid 4 election is of grace; and if obedience 
is its fruit; then the minister who neglects 
to preach it; or who preaches against it, may 
expect to find the blood of souls in his” skirts. - 
He virtually preaches against obedience, wh 
he preaches against election. If he p e 
es against obedience, he preaches hi 
ple into hell; and in the judgment of 
day, he miust angwer fox thelblags of their 
But the way, perhaps, in which ie re ful 
fect is not unfrequently produced, is the 
holding of the truth. A minister “may 
that election is an important gospel doe t 
may be said of him, that he will not : 
for deceiving his people, by prea 
againstit. But he may have deceiyed 
refusing to appear as its faithful 
Through his neglect, it may have f 
lematical i in their view, whether | 
lieves it, They may infer, | that | 
is only a point of speculation, “not. 
in christianity, as having a necessary C 


HOLLAND WEEKS. 225 


with, and as laying the foundation of, religious 
experience and practice. But they will be much 
more apt to be fixed in the idea, that itis false, 
_ andworse than useless. Of course, to them, 
this efficacious remedy, against selfishness, and 
 self-righteousness, will be lost. Confirmed in 
their iniquity and fatal delusion, destruction will 
await them, while their minister is too senseless, 
too timid and unfaithful to avert the evil, bya 
skilful application of the sovereign antidote, 
which the gospel prescribes. ,Like a fearfal 
physician, who sickens at the amputation efa 
limb, he shrinks from the discharge of his duty, 
- and slightly heals the hurt of the daughter of his 
- people. Dreading their displeasure, which 
they probably would manifest at the nauseating 
sight of theremedy he should administer, he 
carefully conceals it from their view, and leaves 
them to perish under their disease ! Astonishing 
treachery, and inhumanity !- Who would risk 
the consequences of standing in the lot of such 

' aminister, at the barof God! How can he an- 
' swer, at that solemn day, for the blood of seuls ! 
Yet, answer he must, and tremendously receive 
his fearful doom. 
_ . If election is of grace ; then we may deter- 
_ mine, by our views and conduct respecting it, 
_ whether we are depending on grace, or on 
_ works, to be saved. If we are careful to exam- 
ine, we may not be at aloss what course we are © 
ie taking. ‘Tt is certain that we ail stand either 
upon legal or evangelical ground ; for there is 
no middle way. Ifwe cordially love the election 
- of grace, as the only foundation of hope for 
guilty men, we may conclude, that we possess 
_ gospel affection ; and that gospel ground is our 


4 


226° A SERMON ‘aa 2 eet ee % 
3 WT a 1 x at ga q 
only erie ‘through Tess Christ. ‘Feeling, that 
we are saved by “the exceeding riches of his 
“grace,” a broad prospect opens before us, for the 
vigorous exercise of that “faith, which is not 
of ourselves, but the gift of Gedy not of works, 4 
lest any man should boast.” With this faith of 
diyine operation, we shall rely, not on creature | 
‘doings, but on infinite merey, and the “exceed- 
ing great and previous promises.” — Yet: by its — 
salutary operations, we shall “attain to thelaw — 
_ of righteousness’; yea, by faith, we shall “ es- 
tablish the law ;?? bécause it works by that love, 
which the law requires. In this view of things, 
the doctrine of election will be our pole-star ‘to 
determine our course, and direct our steps in 
the path of life. But, if we understanding y re- 
ject this cardinal point of theology, itis a strong 
indication of our possessing a legal spirit, |; a. 
proud heart, and lofty looks, which have never 
bowed to the sovereignty of special grace. | Un- | 
to us, in this situation, this doctrine 
_ star, whose influence is pestilence, and 
* Ignorant of the righteousness of God,” 
“ going about to establish our own 
ness.” According to apostolic phras 
“ following after. the law of righte ' 
have not attained unto the law of righ 
because we seek it, not by faith, bu 
. by the deeds of the law.? For we 
the stumbling stone ;? we “ stumble 
word, whereunto also we were appoint 
ing before of old ordained to. ing Cot 


tage tates, and denying the onl 
and our Lord Jesus vee 0) Se 


of ‘ 


_ HOLLAND WEEKS. : 2275 


fruit; then to make our calling and election 
sure to ourselves, we must have s gure evidence, 
that we are truly obedient. Some, perhaps, who 
possess a speculative belief ofthis doctrine, and 


who know, but do not perform, their Master's 


will, are in a state of painful suspense, being 
unable to determine, whether they are elected. - 
They may be sure, that without a revelation 
from God, there is but one possible way of an- 
swering this question, afirmatively, in the pre- 
sent life : that is, by evangelical obedience. 

There is in all cases whatever, both in the na- 
tural and moral world, an indissoluble connec-. 
tion, between a cause, and its effect. But obe-. 
dience is the effect of election. We may be just 
as sure, therefore, that we are elected, as that 


~ we are evangelically obedient. ‘Those, who are 


disobedient, if they haye not absolute evidence, 
that they have committed the unpardonable sin, 
must constantly have an awful theological preb- 
lem presented before them, which they are in- 
capable, and which the most pious and learned’ 
divines are unable to solve: and tiat is, whether 
they are elected, or reprobated ? whether God 
will give them repentance to a cordial acknowl- 
edgment of the truth ? and whether the beati- 
“tudes of endless life, or “ the vengeance of eter- 

nal fire,” will be their portion at last ? Tremble, 
O sinner, at this; for it is your rebellion which 
envelopes you in horrible darkness, and hides 

from your eyes an answer of peace. It is your 

rebellion, which easts a dreadful gloom of awful 


uncertainty upon all your prospects of futurity. 
- Murmur not, that “the seeret of the Lord is with 


them that fear him.” Weil might God say, 
“Let rour eyes be darkened, that you may pot 


ae 
tural: for election is as surely the cause of 


i 


228 A SERMON BY ‘3 fhe 


x 


see, and that you may bow down your Hed ae 
way.” Itis infinite forbearance, in the Bs 
ly merciful God, that has preserved life in 
a world of hope. 
If election is of grace ; ; and if obedience i is oA 
fruit ; ; then it is unreasonable for any to. ‘say, If 
Tf am elected to be’saved, I shall be saved, ‘do 
what I will. Many have said this ; 3 some, per- 
haps, have thought it, while hearing the pres- 
ent discourse. But it is as illogical as unscrip- 


obedience, as the foundation of. ‘salvation. 
Mankind have too much reason to argue ‘upon 
other subjects as they do upon this. Suppo se 
one of your rich neighbors should say, it is Pa. 
creed, Tam. determined to provide materials, 
and build mea house. Arminius” replies, then » 
you will have a house, whether you pradile | 
materials, and build one or not. “Would you 
think Arminius a correct reasoner? God hath 
said in his word, “while the earth remaineth, 
seed-time and harvest shali not cease.” But do 
men say, if it is determined there shall be a 
harvest, there will be one, let us do what we 
will? We are taught in the scriptures, - 
there is “an appointed time to man upon 
earth 5°” ea “ his days are determined 3) “te 


and. that « God hath appointed his bow 

he cannot Raed These are _assertio 
spiration, 

we shail live, 


oe - WOLLAND WEEKS. 229 


whether he used means to preserve life, because 
it was decreed how long he should live? Men. 
would be deemed idiots, orin a state of distrac- 
tion, who should argue upen other subjécts as 


they do upon the doctrine ef election. Had they 


as much spiritual satisfaction, in the sovereignty —_ 
of divine grace, as carnal pleasure in the things 


» of this world, their noble faculty of reasen would, 


no more be perverted, for the shocking purpose. 


_ of evading the truth, and of exonerating them- 
‘selves from the practice ef obedience. 


Finally ; let us all appreciate our obligations 
to God for the election of grace. Vile as we 
are, there is ground to hope, in infinite mercy. 
Had it not been, that the Lord our God hath. 
punished us less than our iniquities deserve, 
long before this time, we should have been cut 
off as cumberers ofthe. ground! Our weeping 
and despairing eyes would have been closed in 


_ darkness, and lifted up in torments. It is 


through unbounded grace, that: we have been 
kept from merited perdition ! How great are our 
obligations to the Father ofall mercies ! How 
great should be our gratitude! How cordial 
should we be in a reception of the truth! How 
active in deyoting all our time and talents to the 
service of our most beneficent Benefattor. 
Sinee we live at the amazing expense of infinite 


grace, how infinitely inconsistent ever to indulge 


ahaughty and self-righteous spirit! O whata 
sin of sinsis the monster pride, the first begot- 
ten of unthankfulness and creature righteous- 
ness! When we suffer it to aim its deadly dart — 
at sovereign grace, how we deserve the heil of 
hell! @ the malignity, the blackness of depray- 
ity contained in our dreadful arrogancy and un- 


230 ee A SERMON, & ‘. 


submission to distinguishi ng 
gent contrition should we 
loathing should we all realize 
tions of ‘divine love : and grate 
should our minds be filled. g 
solemn humility should be depi ¢ dino 
look, and every gesture in life! Let: 
" jections be locked in perpetual E 
ministers preach, and people hear, t 
“grace. Let oblivious darkness be he 
tacle of wicked cavils which have b 

against this gospel, heaven-born 
From every tongue of sinful Hee 
rogant boasting be forever excluded. 
soul be infinitely abased before. our G 
‘ the cup of salvation be received, as: a hiss 
out money, and without price. — Ifan 


ne 
ries, let him glory,, only in: the are eae 


AMEN. 


SERMON XIt. 


‘The Government of God desirable. aa ie 


@cosvevceooves 


_ oA SERMON, 
ah “ie BW 
LYMAN BEECHER, A. ©. 
bint ary OF THE FIRST CONGREGATIONAL CHURCH IN LITCHFIELD) 
CONNECTICUT. 


Ee) Ere 


Matthew vr. 10. 
Thy will be done on Earth as it is in Eeaven, 


In this passage we are , instructed to 
pray, that the world may be governed, and not 
abandoned to the miseries of dercabratiall sin: 
that God himself would govern, and-not aneth- - 
er; and that God would administer the govern- 
' ment of the world, in all respects according to 
_ his own pleasure. The passage is a formal sur- 
rendry to God, of power and dominion over the 
earth, as entire as his dominion is in heaven. 
The following doctrine is therefore contained in 
the petition. 

i Itis greatly to be desired, that God should 

govern the world, and dispose of men, in all re- 

spects, entirely according to his own pleasure. 
The truth of this doctrine is so manifest, that 


=i 


clearer than its own light, had n 


= | my ses ae 


‘self vident propositions, ineap 


taught, that of all. truths, it is the me 
sally and bitterly controverted, Plain 
in itself, it has occasioned more argum: 
_ any other controversy, and by argument " ly, 
has gained fewer proselytes: for it is'one of 
those controversies in which the heart decides 
wholly, and argument, strong or fecbley is alike: 
ineffectual. ai Ma pt sc 
This consideration would privat /3 in the 
threshold, a hopeless impediment to farther ; 
progress, did we not know also, that arguments) _ 
a thousand times repeated, and as often resisted, 
may atlength become mighty through God, to 
the casting down imaginations, and every high — 
thing that exalteth itself against the riowledade Re 
of God. I shall, therefore, suggest several 
considerations to confirm this most obyious ~~ 
truth, that it is desirable for God to govern the me 
world entirely according to his own pleasure. — a 
First,—It is desirable that God should govern 
the world, and dispose of all events ancenrar aq 
his pleasure, because he knows. pert ino 4 
- what manner itis best that the world should ‘bad i 
governed. “ee he 
The best way of disposing of - men and. the 
eoncerns, is that which will mest ‘effectu: 
illustrate the glory of God.—The glory of God. 
the sun of the universe, the light and life of h 
kingdom. All the blessedness of the intelligen 
creation arises, and ever will arise, from . 
vision of God. It was to manifest the glory 
God, that the worlds were created. It 1 


that ‘there might be creatures to behold and 
ee 


LYMAN BEECHER, 233 


joy God, that his dominions were peopled with 
intelligent beings; anditis, that his holy sub- 
jects may see and enjoy God, that he upholds 
and governs the universe. “The whole import- 
ance of our world, therefore, and of men and 
their concerns, is Tule: andis great or small, 
only,. as we are made to illustrate the glory of 
God. How this important end shall be most 
effectually accomplished, none but God is able 
to determine. He only knows how so to order 

as that the existence ofevery being, and every 
event, shall answer the purpose of its creation, 
and froin the rolling of a world, to the fall ofa 
sparrow, shall conspire to brighten his charac- 
ter and expand the joy of his holy kingdom. 

An inferior intelligence at.the helm of govern. 
ment, mightconeeive very desirable purposes 
of benevolence. and still be utterly at a loss, as 
to the means most fit and effectual to accom- 
plish them. But with God there is no such de- 
ficiency. In him the knowledge, which discoy- 
ered the end, discovers also, with unerring wis- 


. dom, the most appropriate means to bring it to 


pass. He is wise in heart—he hath establish- 
ed the world by his wisdom, and stretched ont 
the heavens by his diseretion. And is he still 
not wise enough to be entrusted with the ZOv- 
ernment of the world ? Who then shall be his 


counsellor?) Who shall supply the deficiences of 


his skill? O the presumption ofvain iran, who 


a would be wise ! and O the depths both of the 
| wisdom and knowledge of God ! 

Secondly.—t is desirable that God should 
- govern the world according to his own pleasure, 
_ because he is entirely able to execute his purpo-_ 


4" Ses. 
30 


234 A SERMON BY UR 


_ A wise politician, perceives ¢ fen, | both is 
£ wae 


end and the means, and is still utt u 
bring to pass his counsels, because ab ee 
though wise, are totally beyond his con 
But God is as able to execute as he is” te Awe, 
Having chosen the end, and selected ion mé 
his donitaele stand: He is the Lord God 10. 
tent. The whole universe is. a store- ouse of 
means, and when he speaks, every intelligence 
and every atom flies to execute his” 
The omnipotence of God in giving effi 
his government, inspires and perpetuates oe 
eestacy.of heaven. “ Anda voice came ou 
the throne, saying, praise our God. 
heard as it were the voice of a great male 
and as the voice of many waters, and as. vie 
yoice of many thunderings, saying, Alleluia, t 
Lord God omnipotent reigneth. » What will 
that man do in heaven, who is afraid and. piled 
ant tocommit to God the government | of "the 
earth ? What will become of those who, un aa 
to frustrate his counsels, murmur and rebel ; 
against his providence ? = a 
Thirdly.—tIt is desirable that God should gov: . 
ern the world according to his pleasure, because | 4 
the pleasure of God is always good. spies 
The angels who kept not their first esti 
many wicked men haye_ great knowled; 
skill, and power ; and yet, on these “accou 
are only the more terrible ; because they « em 
these mighty faculties to, ao evil. _And the g 


gy Geng 


pox as he is eal A Skil pie power, woul ; j 
ly fill the universe with dismay. But a 
ee “ Jet not your heat ts be "the 


j 


Pats at BEECHER. 235 


He is as good, as he is greatand wise. God is 
love | Love is that glory of God which he has 

undertaken to express to his inte!ligent creation 
in his works. The sole object of the govern- 
mentof God, from beginning to end, is, to ex- 
press his benevolence. His Teternal “decir ees, of 
which se many are afraid, are nothing but the 
plan which God has devised, to make his king- 
dom as yast and as blessed as his own infinite 
goodness desires. It was to shew his glory, ‘to 
express, inaction, his benevolence, that he ere. 
ated all the worlds that roll, and rejoice, and 
speak his name through the regions of space. It 
is to accomplish the same blessed design, that 
he upholds and governs every being, and directs 
every event, causing every movement, in every 
world, to fall i in, in its appointed time and place, 
and to unite in promoting the grand result ; the 
glory of God, and the highest good ofhis king- 
dom. Andisthere a mortal, who, from this 
great system of blessed government, wouid wish 
this earth to be an exception ? What sort of be- 
ings must those be, who are afraid of a goyern- 
ment, administered “by infinite benevolence to 
express, so far as it ean be expressed, the infi- 
nite goodness of God? Trepeat the question— 
‘What kind of characters must those be, who fvei 
_ as if they had good reason to fear a government, 
the sole object of which is, to express the im- 
‘measurable goodness of God ? 

Fourthly.—It is greatly to be desired that Ged 
should govern the worid according to his pleas- 
ean: because it is his pleasure to rule as a moral 

yovernor. 

_ A moral government, is a government exercl- 
ded over accountable beings ; 3; agovernment. of 


a: and administered by motives. : 


236 A SERMON BY v 
The PES ope ofsuch a ecverembine below; i 
is manifest from the consideration, that it is in 
his moral government, chic that the glory of | 
God i is displayed. 5 ql 
The superintendance of an empty wore or a 
world of mere machines, would np exhibit, | ata 
_ all, the moral character of God. . The. guts r 
. God, shining in his law, could never be | 4 
manifest ; and the brighter glory. of God, as oe A 
play: edin the gospel, must remain forever hid; 
and all that happiness of which we are capable, — 
as moral beings ; the joys of religion below, and — 
the a «ite joys of heaven above, would be — 
extinguished, ina moment, by the deiiiadiid 4 
of the divine moral government. i] ' 
Will any pretend “that. the Almighty cannot. 
maintain a moral government on earth, if he ~ 
“goyerns according to his own pleasure ?. ‘Can he | 
wield the clements, and control at his pleasure q 
every work ofhis hands but just the mind of 
man? Is the most noble werk of God, that whie 
is the most worthy of attention, and in reference | . 
to which, all beside is upheld and. eeremneds it. 
self wholly unmanageable : ? ne 
Has omnipotence framed minds, eel 
moment they are made, escape from his h 
and defy the control of their maker ? Ha 
‘Almighty created a moral kingdom. cee 
cannot govern, without destroying: its 
nature y 
Can he only watch, and mend, and) 
the lawless wanderings of mind? ‘Has he. 
the earth with untamed and untamable 
whose wickedness and rebellion he can. 
remedy, but cannot control? ane 
- Does he superintend a world of madmen, 


LYMAN BEECHER. 237 


efiderkness and Sipser, PRE and blessed, 
by no internal pervading government of his 
own? Are we bound to submit to all events, as 
parts of the holy providence of God, and yet, is 
there actually no hand of God, controlling the 
movements of the moral world ? But if the 
Almighty can, and ifhe does govern the carth 
asa part of his moral kingdom, is there any 
method of porerninent more safe and w ise, than 
that which pleases God? Can there be a ) better 
government? We may safely pray, then, “ thy 
will be done in ear th as it is in heay en,”? with- 
out fearing at all, the loss of moral agency, | for 
all the elory of God, in his Law and gospel, and 
all the eternal manifestations of glory, to prin- 
cipalities and powers, in heavenly places, de- 
pend wholly upon this great fact, that men, tho? 
living under the government of God, and controll. 
ed ‘according to “his pleasure, are still, entirely 
free and accountable for ail the deeds done in the 
body. There could be no justice in punishment, 
no condescension, no wisdom, no mercy in the 
glorious gospel, did not the government of God 
tho’ according to his pleasure, still include and 
_ insure the accountable agency of the creature. 
_ Seeing, therefore, that all the glory of God 
which he ever proposes to manifest to inteili- 
_ gent creation, is to be made known by the 
‘ edie and is to shine in the face of Jesus 
~ Christ, andis to depend upon the perfect con- 
sistency of the moral government of God with 
human freedom, we have boundless. assurance, 


_ that, among his absolute, immutable, eternal — 


, i” Raiaeks’ one, and a leading oneis, so to gov ern 
this world according to his Couniele” that, ifmen 


sin, there shail be complete desert ‘of eternal - 


SS pe 


¢ 


~ earth is so eminently sinful, that no_ -_govern- 


\ 


238 A SERMON BY 


punishment, and boundless merey. ap ‘their pe ' 
demption, — fs ina 
Fifthly.—It is greatly to be desired t that God © 
should rule in the earth according to bis 5 pleas- , 
ure, because it is his pleasure to over. ‘the | 
world in mercy, by Jesus Christ. The govern- 


ae! 


-ment is in the hand of a Mediator,” by who om 


purposes of election, to perplex and alarm, ‘the 


veceivye from it, and they will soon li 


God is reconciling the. world to himself, ‘not “I 
imputing their trespasses to them that believe.” cme 

Merey is the free bestowment of pardon and — 
favour, upon the sinful and undeserving - ‘The j 


Le 


ment, but one administered in infinite mercy 4 
could afford us the least conselation. Had any | 
being but the God of mercy, sat upon the threne, 
or any will but his will prevailed, there would . 
have been no plan of redeeming love, ane “no 


| 


wicked. There would have been but o 
cree, and that would have been destruct 
destruction to the whole race of man. Are a 
reluctant, to be entirely in the hands. of G 
Are they afraid to trust him to dispose | 
and body, for time and for eternity ? 
surrender their mercies then, and go ‘out 
from that government which feeds, 
and comforts them. Let them give u 
bibles, and relinguish the means of graces a 
q a 

the hopes of glory, and descend and ma 
bed in hell, where they have, long since 


have been, if God Aud not governed. ‘8c 
cording to his own pleasure- If ‘they 
escape “the evils which they fear from th 
of God, let-them abandon the bles: 


ter 


j ‘LYMAN BEECHER. is enema 


whether the absolute dominion of God, and 
their dependence upon him, be, in reality, a 
ground of murmuring and alarm. Our only. 
hope of heaven, arises from being entirely in 
the hands of God. Our destruction could not be 
made more certain than it would be, were we te 
be given up to our own disposal, or to the dispo- 
sal ofany being but God. Would sinful mortals 
change their own hearts? - Could the combined 
universe, without God, change the vile affee- 
tions of men? Surely then, we have cause “for 
unceasing joy, that we arein the hands of God; 
seeing he is a God of mercy, and has decreed to 


-rule in merey,. and actually is thus governing 


the world by Jesus Christ. 
We have nothing to fear from the entire do- 

minion of God, which we should not have cause 

equally to fear, as outcasts from the divine -goy-- 


ernment; but we have every thing’ to hope, 


eet 


while he rules the earth according to his most 
merciful pleastre. “ The Lord reigneth, let the 
earth rejoice, let the multitude of the isles be 
glad.” “ 
 Siacthly,—It is greatly to be desired that Go 

should dispose of mankind according to his 
pleasure, because, if he does so, it is certain 


_ that there will be no injustice done to any one. 


He wili do no injustice to his holy kingdom, 
by any whom he saves. He will bring none to 


_ heaven, who are not holy and prepared for hea- 
yen. He willbring none there, in any way not 
_ consistent with his perfections, and the best 
_ good of his kingdom. None in any way, but 
_ that prescribed in the gospel, the way of faith 
‘in Jesus Christ, of repentance for sin, and of 
- good works as the constituted fruit and evidence 
Of faith. 


2 


248 A SERMON BY 


1 an 


Earthly monarchs have their fopouten hg 10 nf 
if guilty of a violation of the Jaws, th will, o! 
ten, interpose to saye, although. ‘the w ; 
the kingdom requires their punishmen ity 

God has no such favourites ; he is no re 
of persons : he spared net the angels : _ and up- 
on the earth, distinctions of intelleet, or we th, 

or honor, will have no effeet ; he only ; that be- "4 
lieveth, shall be saved. 

The great and the learned, shall not be shige | 
ded upon heaven without holiness, because they 
are great or learned, and the humble and. eon | 
trite, shall not be exclndoda becanse ey are — \ 
poor, or ignorant, or obscure. God has ‘pI 
vided a way for all men to return to him, 
‘has opened the door of their prison, and. 
open before them a door of admission — into, 
kingdom of his dear Son, and commanded and — 
entreated them to sbanilon their dreary abodi | 
and come into the glorious light and Hil erty of 
the sons of God. But all, ‘with one consen' 
refuse to comply. Each prefers his own. 
some dwelling, to the building of God, 4 
chooses, stedfastly, the darkness of his own’ 
dungeon, to the light of God’s kingdom. B 
as God has sworn, ‘that the redemp on 


PIE Ten 


= Pie 
aa 


he hath chosen, in ‘Christ, that they sho 
holy, multitudes which no taan a nui 


lory, thro’ " anmeiaiastion of ‘he spiri ap 
hef of the truth, he will introduce not one, 
all the inhabitants of heaven, will not 
hail as the companion of their gh 
God does in the earth just as he pl 
will make willing, and obedient, and | 


_ LYMAN ee ee 


heayen, just those persons. whom it was | inost 
desirable should come. ‘And he will bring use 
as many obstinate rebels to abandon their prison, © 


ness of his kingdom, by crouding i in too many, 


kingdom, as to the number and the persons wno 
compose it, and the happiness included in it, 


and to every subject of his kingdom. 


he will do no injustice to his impenite nt enemies. 
He will send to misery, no harmiess animals’ 
without souls: no mere machines: none. whe 
_haye done, or even attempted to do, as well as 
4 they could. He will leave to walk in their own 
q way, none who do notdeserye to be left; and 
s punish : none for walking init, who did not walk 
therein knowingly, delibere ately, ‘and freely. 
' He will give up to death none who did not 
- choose ath: and choose it with as entire free- 
dom as himself chooses holiness ; and who did 
; not deserve eternal punishment, as truly as 
himself deserves eternal praise. He will send 
_ to hell none who do not hate him, and. hate 
holiness, and hate heaven. None who are. not, 
_ by voluntary sin and rebellion, fitted for deanna 
tion, as eminently as saints are prepared for 
heaven. He will consign to pers no poor, 
q feeble, inoffensive beings, sacrificing one Inno- 
‘cent creature to increase the happiness of anoth- 
er. He will cause the punishment of the wick- 
edto illustrate his glory, and thus indirectly, 


SS 


and enter cheerfully his. kingdom, as infinite ee 
wisdom, goudness,. and mercy, sees fitand de- ~ 
sires. He will not mar his glory, or the happi- 


nor by shutting out too many. Tis redeemed 


will be woe as will be wholly satisfactory to God 


“And if God governs according to his pleasure, | 


< to promote the PEPE REE of heat Bat God 


> 


242 A SERMON BE” ee 


will not, illumine teaven with his lory, a 
it with praise, by sacrificing helpless, uno “e 
ing creatures to eternal torment 5 “nor will he ‘d 
dooin to perdition, one whom ie! will not also. 
convince, that he deserves to go there. Th ~ 
justice of God, in the condemnation of Nea ny i 
; penitent, will ne as unquestionable” as “his infi- 4 
nite mercy, inthe salvation of the redeemed. — 
If the will of God is dene in earth, among a 
men, there will be no more injustice duns to the | 
inhabitants of the earth, than there” ‘is done to 
the blessed in heaven. Was it ever ‘known— | 
Did any ever complain— Was it ever conceil red. f. 
that God was a tyrant in heaven?” “Why then — 
should we question the justice of his governinent ’ 
on the earth ? Is he not the same “God. below as __ 
above? Are not all his attributes equally” em 
‘ployed ? Does he not govern for the same end,” 
and will not his government below conspire ‘to 
promote the same joyful end, as his Boverantent, | 
above ? iy. es ‘ 
Finally—lIt is greatly to be desired, t 
should govern the world according to hi 
sure, Beouan his own infinite pes ; q 
_well as the happiness of his kingdom, depends j 
upon his working all things accor ‘to the 
counsel of his own will a 
Couldthe Almighty be prevented 
pressing the benevolence of his nature, 
ing to his purpose, his present eee 
would become the boundless anguish of 
fied desire. God is love, and his h 
consists in the exercise and expression 
cording to his own eternal purpose, 
purposed in Christ Jesus before the w 
At is therefore declared, “ The. Lae hat 


all things ie binge AAW? Cy to express: ad 
gratify his infinite benevolence. ‘The’ ‘moral 
greence of God does not consist in quieseent 
love, but in love active, bursting forth and 


do good. 

From what has been said, we. may infer, fst, 
: the Primi hleacddness af Gat 

' God is love ! This is a disposition, of all oth- 
/ ets, the most joyful. He is perfect in love, there 


i ag, therefore, in his happiness no alley. His 


4 love is infinite, and of course, his bliss is un-. 
' bounded. If the little holiness, existing ia good 
ih men. though balanced by remaining sin, occa- 
sions, at times, unutterable joy ; “how blessed 


ly. It isto be remembered, also, that the be- 
“neyolence of God is, at all times, perfectly grat- 
ified. The universe which he has created and 


he will yet do, is just such a universe as_ his in- 
finite benevolence desires. The great plan of 


_ power and wisdom will execute, embraces as_ 
much goodas God desires. Heis not, like er- 
ing man, str: aitened or perplexed through lack 
of ‘knowledge or power. There is, in his plan 
no defect, ae in its ee no ets, God, 


ae : “The retake of aan Ane full of man, 
: and the miseries of sin, do not, for a cbipihe ak 
5 ak the | blesseduess of God. 


LYMAN ‘BEECHER. . ae! 24s 


“must God be, whois perfectly and infinitelyho- 


upholds, including what he has done, and what 


i government which he has chosen, and which his: ~ 


- abounding. Nor does the divine happiness arise - . : 
from the contemplation of idle perfeetions ; but - 
from perfections, the excellence of which, con. 
‘sists in their boundless capacity and activity a ee 


BN Nt ea 

944 A SERMON BER yoo a od 
NA We slip ik 

They were not, to God, unexpe ted events, 
starting up suddenly, whilethe wal hmen. of ‘Ts- 
rae] slumbered. These events were fore F 
God, as clearly as any other events of is gov- — 
ernment, and have occasioned neither -perplexi- 4 
ty nor dismay. With infinite complacency he — 
behclds still, his unshaken counsels, and with 
almighty ent rolls on his undisturbed decrees. © 
Surrounded by unnumbered millions, created by | 
his hand, and upheld by his power, val ae | 
happy in the contemplation of his 3 
shines forth, God over all blessed HAD "What 
an object of joyful contemplation, is the blessed- 7 
ness of God! It is infinite : It is eternal. ‘The, A 
happiness ofthe created universe 1s but a drop, : 
a drop swallowed up and lost in ihe | ‘mighty — 
ocean. How delightful the thought that in Gea 
there is such an immensity of joy, beyond 
reach of vicissitude. When we look atournd us _ 
below, a melancholy sensation pervade 
mind. What miserable creatures | What 
wretched world |! But when from this scene. 
darkness and misery we look up to the throne 0 a 
God, and behold him high above’ the darkness 
and tiie miseries of sin, “dwelling i in lig y 
cessible and full of giory, the prospee , 
éns. Ifa few insects are groping im dar 
on his footstool, God is light, andi in hime 


-no darkness at ‘all. : 
‘Secondly.—How yast the sum of pe ; 
in the kingdom of God. RAMETERS 


Tt will satisfy infinite benevolence: : 


cimedin it w ie be’ ain pene 
the gocd that ae will actually contmunicate 


ris 


LYMAN BEECHER. 245 


- nicafe willbe worthy of himself. It will illus- 
trate, so far asa created system can illustrate, 


- How vast and blessed then must that kingdom 
be, which God erects as an expression of his 
glory, and in which he dwells and reigns to 
prove, by experiment, his capacity to govern 
and bless the universe. 
This kingdom of Ged, so vast and so full of 
_ joy, is still destined to increase, God will ne- 
yer be idle. He will never have cemmunicat- 
ed, actually, infinite blessedness. His work, 
- therefore, will continue to grow under bis hand, 
_ his kingdom to expand around him in capacity 
and joy, changing from glory to glory, into his 
own blessed image. ©O how great is God! How 
- glorious will his work be! A fountain ever 
flowing and never exhausted, pouring forth 
streams of bliss to fill unnumbered fountains 
_ around him, each to eternity becoming more ¢a- 
' pacious, and yet the whole bearing no propor- 
» tion tothe uncreated source. Bare is 
It seems to be the imagination of some, that 
the kingdom of darkness will be as vast, as the 
kingdom of jight, and that happiness and mise- 
ty, of equal dimensions, will expand, .side by 
side, to alleternity. But, blessed be God, it is 
_ a mere imagination, totally unsupported by rea- 
on or revelation. Whoever heard ofa prison 
that occupied one half of the territories of a 
kingdom, and who can believe that the universe, 


a ow woe oe ee A 


= 


ee ae 


<The 


ee 


in ee 


*: 


i 
ee ae 


noe 


governed, to express the goodness of God, will 


ith such raptures in heavea,. if it filled with 


tig 
i + 
me 


the power and wisdom and goodness of God. 


hich was called into being, and is upheid and — 


exhibit, infact, equal evidence of malevolence. oe 
How could the government of Ged be celebrated 


4 ote 


; 


246 A SERMON BY ie i rs 


dismay and ruin half the universel®: How os 
goever, therefore, the kingdom of darkness may ’ 
he in itself considered, it is certainly nothing 
but the prison of the universe, and § all, ine - 
deed, compared to the realms of light: and joy. 
The misery of that unholy community, when 
the eye is fixed upon that only, fills » the soul #4 
but when, from this dreadful exhibition of sin, 
and display of justice, we raise the adoring eye 
to God, reigning throughout his bonndless. ion | 
minions, and rejoicing in their joy, the world of 
misery shrinks to a point, and the wailings 0 4 
the damned die away and are Jost in the di of? 
praise. 

Thirdly. —From what has eb said, we mia 
perceive wherein consists the exter doe # sini 
ness of sin. cree 

The eyil of sin does not ohnsue in overt. : 
merely, nor in the misery whielr it actually. 0C- 
casions, in the divine government. © The evil of 
sin is to be sought in its own essential nature; 
and isto be estimated by the effects it Wot 
produce, if armed. with power to express itself. 
In this point of view, sin is a deliberate, tota b 
and obstinate dissent from. the government of 
God. As a temper of mind,. it is direct enmi 
ty against God, and actual hostility to his 
and his whole government, God is the s 
his holy kingdom, and itis his purpose tor 
the happiness of every member of that ki 
io consist in love to him, and to his holy fa 
Sin rejects God as an ghjcct of alleen 


7 speak not of this world alone, but of his, whole en 
not as to the relative number of the happy or the miserable.” This 1 a 
to be adjusted by the Most High, according to his pleasure. 1 speale 
of communicated good and evil, and demand how benevolence 
pressed by upholding equal degrees ofeach? no ata 


Lima BEECHER. «27. 


"sets up a separate, and totally opposite interest. 
"The temper of sin and the temper of God, are 
_ direct opposites. The plans of sin and the plans Garey 
of God are direct opposites. Ifthe purposes of | 
_ gin go into operation, the purposes of God can- 
mot. Ifsin sueceeds, the kingdom of God fails. 
And, that sin does not succeed, is owing to | 
nothing but want of \power and skill. If its i 
malignant nature, as it exists in men and devils, | 
could be expressed in action, it would dethrone 
the God of heaven, abolish his law, overturn 
his government, extinguish the joy of God and _ 
of the universe, and fill the mighty void with | 
everlasting woe. It is a wandering star, which 
will not obey the impulse of the sun, and which, 
| -ifable, would blot out the sun ‘and leave to black- 
_ ness of darkness, every other luminary, that it 
might roll above the mighty ruin, eclipsed by 
no superior lustre. hee ies Fy eke 
- Such is the selfish, malignant enmity to God, 
which reigns in the hearts of the children of 
| disobedience. Such by nature is that carnal 


Ser Pe a a 


_ mind which is not subject to the law of God, 
_ neither indeed canbe. Nothing but its own 
_ imbecility prevents it from being an evil as great, 
- in fact, as it is in nature and tendency. Let 
’ benevolence abandon the throne of the universe, _ 
: ud let sin ascend and take possession of the 
' treasures of knowledge and power, and reign 
_ to express its own nature in action, as God 
reigns to express his love, and it would soon 
if lismay the universe with demonstrations of its 
evil nature. at sy dois ERT ae 
., Fourthiy.—What has been said, concerning 
“the character and government of God, may ena- 
ble us to perceive wherein consists the glory of 
the gospel. | cate: 


243 ; ag beaepiass rs th 

The gospel is not, as some have ‘eee 
an expedient to setaside a holy, j just, and good” 
Jaw, in order to, substitute an inferior “one, | 
brought deta more nearly to the ¢ deprave ¥ 
uations of men. God did not send nis on to be- , 


tray his government and compromise wil hy reb- ' 
els, by repeuling the law which offended’ them. | 
He sent his Son to vindicate and to establish. his 
holy Jaw, to redeem mankind from the curse is 
and to bring them back, to the obedience | of the ; 
same law, from which they had rey ‘olted, | 4 
It is the vlory of the gospel that it” ‘ipilbiae : 
the moral Jaw and moral government of God, | 
and brings back and reconciles to his’ holy do- 
minion, millions and millions of apostate: erea-. 
tures. . 
Fifthly.—T hose who are opposed to he- de 
crees of God and_to his sovereignty as dis pla 
ed in his purpose of election, are enemies te 
God: they are unwilling that his will should 
done in earth as it is in n heaven.* 


Rid 2: "* 


own a kingdom: He did not enter upon his. 
ernment to learn wisdom by experien 
fore they were yet formed, ‘his vast dominio: 
lay open to his view, and before’ h 
reigns of created empire; he saw in w! 
it became him to govern. His ways ar ey 
ting. Known unto God, are all his, | 
the beginning. To be opposed to th 
God, therefore, is to be unwilling Me hi 


pi do not say thatall who speak against the universal vhaMadat fC 
and his holy sovereignty in the salvationofmen, are in heart opposed to. 
precious doctrines. God is their judge, and knows perfectly w en b 
ness and sneer is the result of real enmity, and when also, ofi igme 


‘prejudice, or empl misapprehension. a 


i Se 
LYMAN BEECHER. 349 


aS ‘have’ any choice, concerning the governinent 
of the world. » And can those be willing ‘that 
God should govern the world entirely according 
‘to his pleasure, who object, wholly, to his hav. 
' ing any pleasure upon the subject? To object to 
_ the choice of God, with respect to the Hee 82 
ment of the world, because it is eternal, is to 
object tothe existence of God. A God ae aren: 
_ nal knowledge, without an eternal will or choice, 
' would be a God without moral character! _ 

To suppose that God did not know what 
events would exist in his kingdom, is to divest 
him of omniscience. ‘To suppose that he did. 
know, and did not care, had no choice, no pur- 
pose, is to blot out his benevolence, to nullify 
his wisdom, and conyert his power into infinite 
indolence. ‘To suppose that he did know, and 
@ _ choose, and decree, and that events do not ac- 

_ cord with his purposes, is to suppose that God 

has made a world which he cannot govern: ‘bas 

undertaken a work too vast: has begun to build, 
_. butis not able to finish. And to suppose that 
if God did, from the beginning, behold all things 
open and naked. herons laine and that he did 
choose, with unerring wisdom and infinite good- 
ness, how to govern his empire, and ett to 
. find a heart, aad head, and tongue, continually 
is employed in opposing this great and blessed 
- truth, is demonstration of eninity to gine and 
his government. 

To object to the choice of God ee it is 
Matinntalile, is to cavil against that which con- 
' stitutes its consummating excellence. Caprice 
_is a most alarming feature i in a bad goyerament, 
 butina government absolutely perfect, ag 


bh iah 


aL " 
a nbs ‘ M 
ua iy 
250 A SERMON BY tig . 

i 4 


surely, can object’ to its immutabi 

who, ifable, would alter it for the w 
To say, that if God always knew ho 

80.as. to rviay his glory, and. bless his 


moral gov ernment, to contradict hae exp 3 
testimony of God, and this, too, at. the expense ‘ 
of common sense and the actual experience of 3 
eyery subject of his moral government on earth, . 
Sixthly.—From the character of God and the 
nature of his government, as explained | in this 
discourse, may be inferred the nature and ne- 4 
cessity of unconditional submission to God. ¥ TEA. 
Unconditional submission is an entire surren 
der of the soul to God, to be disposed of 
ing to his pleasure, occasioned, by font 
in his character as God. . 
There are many who would trast Hy 
‘to regulate the rolling worlds, and to. i 
the armies of Gavan, just as he’ pleases ; x 
devils they would consign to his dismay 
out the least hesitation ; ; and their own. 
if they were sure that he would dispose « 
cording to their pleasure: even their me : 
poral concerns they would risk in the hands 
. God, could they know that all things, re H 
work together for their good : their souls, 
they would cheerfully trust to, his. disr bs 
the world to come, if God would pr 
allevents, to make them happy. ign i 
And to what does all this amount ? Tr yy 
that they care much about their own happiness, 
and their own wiil, but nothing at all about. 
will of God and the welfare of his kingdom. 


ma decree and exeente his decrees in heaven, 
a may turn its inhabitants into machines, or 
id their freédom as he pleases ; and apos- 
tate spirits are relinquished to their ‘doom, 
whether just or unjust. It is only when’ the 
roverainent of God descends to particulars, and 
lraws near and enters their own selfish inclo- 
% sures, and claims a right to dispose of them, 
and extends its influence.to the unseen world, 
that selfishness and fear take the alarm. Has 
_ God determined how to dispose of my soul? Ah! 
' that alters the case. If he can, consistently 
- with freedom, goyern angels and devils and na- 
tions, how can he govern Vindividuals ? How can 
he dispose of me according to his eternal pur- 
_ pose and I be free? Here reason, all-penetra- 
ting, and all-comprehensive, becomes weak, 
the clouds begin to collect, and the understand. 
ing yeiled by the darkness of the heart, “ can 
find no end in wandering mazes lost.” 
‘= But if God has purposes of mercy in reserve 
_ for the sinner, convinced at length of sin, he 
finds himself in an evilcase.—He reforms, prays, 


4 


i 


eS 


weeps, resolves, and re-resolves, regardless of 


the righteousness of Christ, and intent only to 
ie establish a righteousness of his own. But 
4 through all his windings, sin cleaves to him, 
i, and the law with its fearfulcurse, pursues him. 
Whither shall he flee ?. What shall be do? A 
ie rebel heart that will not bow, fills him with des- 
_ pair. An angry God, who will not clear the 
_ guilty, fills him with: terror. His strength’ is 
» gone, his resources fail, his mouth is’ stopped. 
- With restless anxiety, or wild amazement, he 
_ furveys the gloomy prospect. At length, 
= amidst the wauderings of despam the character 


LYMAN BEECHER. oh eaten 


pin 


2 


Ss beh tp eaeA < J - Bas eee 


and full of glory. Forgetful: of da 


4 


* NTR 
Paar Mae ¥ oA 


| 952° A ‘spRMoN ay = 
of God meets his eye. “Iti is ae | 


aside to behold this great sight, | 
SAzeS, new SHections awake in his | 
ring | new confidence in God, ‘and 
government. Now, , God appe d 

govern, and now, he is willing that h 
govern, and willing himself to be in dl 
of God, to be disposed of <a 
ure. What is the occasion of 3 


aaNet with God. “Did he then 
hend the divine character? Was 2 
visible before ? ms a 2 revel 


the The ehameee nowan ) i, 
which just before appeared s so gloom 
rible. What then, has produced this 
Has a vision of angels appeared to 
that God is reconciled? Has some sudd 
burst upon him, in token of forgiven 
Christ been seen upon the cross, beck 
sinner to come to hitn f Has he 


turing sounds of 3 music stalek ‘upo 
entrance the soul ? Has some text. 
been sent to whisper that his sins are’ 
though no repentance, nor faith, nor lo 
dawned in his soul? And does he 
because God has given him assuran 
sonal safety? None of these. Cc 
of personal sz ufety, are, at the time, 
question. It is the uncreated, esse1 
lence of God, shining i in upon th 
chains the attention, fixes the a é 


LYMAN BEECHER. 258 


_ the act of dubmission is past, before the stbject 
begins to: reflect upon his altered views, with, 
i dawning hope of personal redemption. * 

_ The change produced then, is the effect ‘of 
benevolence. “implanted i in the soul, raising its 
affections frora self, and resting them upon ‘God. 
Holiness is now the thing mos t ardently loved. 

- This is seen to dwell in God and bis kingdom, 
_ and tobe upheld and perfected by his moral goy- 
- ernment. Itis the treasure of the soul, and 
all the attributes of God, stand pledged to. pro- 
 tectit. The solicitude is not, what will become 
of me, but what, O Lord, will become of thy 
glory, and the glory of thy kingdom? And in 
the character of God, these. inquiries are all 
satisfactorily answered. If Ged /is. giorified, 
and his kingdom upheld and made happy, the 
soul is satisfied. There is nothing else to be 
anxious about. Self is swallowed up and fa5t 
as a little drop in the mighty ocean. : 

It is by surrounding himself with haus valent 

intelligences, who find all their joy in love to 

' himself and his kmgdom, and by manifesting 

i, himself to ‘them, that God upholds the happi- 

_ nessofheayen. Thou shalt love the Lord thy 

God, with all thy heart, and thy neighbour as 

4 thyself is the sweet attracting power, that 

_ draws the holy uniyerse to God, and unites. to 

each other, every member of his great family. 

_ But men have rejected God and his. kingdom, 

pevente of supreme loye, and contracted and 


one 


é 


Rieke tS E pretend not to exhibit in the above outline of exper rience, all ine yari- 
i eties of exercise through which the convinced pass ; nor to intimate, that 
very person is attentive always to interpret the language of his heart, or 
‘able, in eyery instance, to specify the exact time when he ceased to eon- 
tend, and gaye up the powerand dominion unto God. The act of subinis. 
sion isdeubtless, instantaneous, and-in nature suchas has been described, 
though the’ evidence of the change, tothe subject of it, may be gr Ais 


TC. Be OS 


“his 3 Kinison set at fice 
loved, and sought, Hinstent of Go 
ie good aes . 


can ‘see no secu 4 in thes a 

in the rectitude of his governm 
shin secure the happiness « 0% 
are in the kingdom of God. 
‘of assurances, therefore, that’ 
will glorify himself, will bless” 
iaay no consolation, inspires 


mice: ‘and leaves ayy fully exposé 
ine which they do care abont. 
‘Phe: sree of Gog insu 


Bae pre it toasts no secorityy’ no 
the impenitent : sinner, out of his k 
this is the reason. why the wickes 
afraid of God. It is not because t ; 
think that God will act unwort 
they do not suspect the rectitud 
ment. They do not question w 
glorify himself, and su 
joyful, Hon kingdom.” 
that the ¢ hidractiy of God affords ; 
oP) is ‘safety and happiness, to those rho i 
i a ha at od and 4 in- “pO 


peti easter’ his aes atte 
ee proper object. ‘This the sint 
He ch aa ae in Oe ockiage hi 


Ss § j 


BY 


q ; LYMAN BEECHER: + 238 
ne 
q God, and still demands that Ged shall give shea 


some pledge of safety, net in his kingdom, but 
- while he continues in opposition to it, and. lives 
involuntary exile. With such desires God never 

complies. All his creatures who wiil place their 
affections on him, and seek happiness in the 
_ way which he prov ides, shall be happy. They 
- shall find in God, all that immortal minds can 
desire. But God will not extend his-fayours bey- 
ond the limits of his holy kingdom. If the 
‘ wicked, who have departed tay God, will not, 
by Jesus Christ, return to him, they must. die. 
- Benevolence is the only disposition capable of 
_ happiness, and selfishness is inherent misery. 
: But raise your immortal desires, and fix them 
be 


ee ow 


upon God, and let your contracted souls expand 
with. benev olent affections to his hely kingdom, | 


: and you. have in-the character of God, infinite 


: ‘security. Does your joy grow out of the per- 


 fections of God ? They are immutable and eter- 
‘ nal. Does your happiness arise from the vision 
i of God? Behold, he is rear ing a kingdom, in 
which his glory i is to shine as the sun forever. 


“All things are working together for your good, 


; because ‘they are all contributing to brighten the, 
re of God, in which your: good. consists. “Da: 


you rejoice in the good of fhis kingdom?, [tis an 


- government of God, because in his, perfections 
” you behold a perfect security of its joyful issue ? 


blaze of his glory forever. 
a Seventhly. =the sinner who dies in his sins, 
“ist the voluntary cause of his own destruction. 


everlasting kingdom, Do. you “eonfide in the 


Your confidence is well. reposed. The council. 
n “of God shali stand, His kingdom 'shallrise ma-. 
" jestic around him, and shout and rejoice im the 


{i " Vb . Re 
| ct lara yt Ke ence eas 
v ‘ a a Ne Bh 


256. Ln A. SERMON ay | 


The decrees of God do not oh vh hibit to > sin, 
cand election when he has sinned, _ does not shi F 
him oat of heaven, He is voluntary | 
‘parture: from God, he is voluntary in to 
creature more ‘than God, and he is. volu tary in j 
‘refusing io vetuin to @od’ by Jesus Christ. 
complete atonement has been made for all his 
sin, and a free pardon is offered, if he willl re- : 
pent. But he will not repent.” Christ i is able 
and willing to save all who come to him, 
~willnotcome. Hatred to God and his 9 
ment, caused his departure, and the a ee 
tred prevents his return by Jesus Christ, 
has built an eternal prison, and set’ open 
“door, and the sinner fits himself. for the: place, 
cand goes there of his own aceord, in ‘spite o all | 
the restraints which God has laid upo im, 
and all the obstructions by which he has blocked ; 
‘up the way to ruin. God has done ever 
but just to exert almighty power, yet he 
turn, He will die. He shuts his” ne 
_ stops his ‘ears ; he casts behind him 

deus and prayers, and. | exhortat i 


pee Hite God, and uneoleh re shai) 
_ treating him to stop, he forces his way 
pei 2, "ea 

As the conclusion of: this discourse, 
now expostulate with those of you, who, to 
time have persisted in your rebellion’ a 


“hs 
oe 
ay 


LYMAN, REP CHER, 


alias, you ise not Lite him ? What odious 


law to oceasion revolt ? What tyrauny in his gov- 
nment to justify insurrection ? Why have you 
belled ? And, seeing you may return, why 
you refuse ? "What cause have you to distrust 
‘and oppose the government of God? Why are 
you displeased that he should display his. power, 
and wisdom, and goodness, and justice, and 
mercy, in a plan of government known and ap- 
proved from eternity: ? What difference does it 
make to you whether God chose from etelnay 
‘how to govern, or chooses from day to day ? 
i. Would infinite wisdom and goodness choose, at 
one time, what they would “reject at another? 
_ Would not the daily counsels cf God correspond 
exactly with his eternal parpose ? What right 
have youto dictate to the Almighty, or to say to 
Bi him, what dost thon? You know that he. will 
: glorify himself and bless his lioly kingdom, 
_ and willrender to you, even if he destroy’ ‘you, 
. perfect justice aceording to your deeds, Whiy 
then are you so restless ’ in his hands ; ? Why so 
jealous and fearful, that ifa door of escape were 
opened, you would abandon forever his holy 
4 .dominion ? Did you ever hear, that the Al. 
mighty erred in judgment ? Do the angels of 
heaven alarm you with homplotn nan ? Car you 
adduce an instance in which Ged has done you 
‘injustice? Whence, then, this opposition ? But 
yyousay (I know what is in your hearts) I am 
‘afraid God has determined to send me to hell. 
‘ And if he has, do you not think you will deservo 
to be sent thither ? 21 he has, e yon expect. to 
avert the calamity by contending with your Ma- 


83 


attribute to justify hatred?) What iniquity inhis . 


ae ? Would hae turn back adi arm of his power? 


258 Ke ‘A SERMON BY 


Would you wrest the scential fre hi | 
Would you tarnish the glory of his name, and 
extinguish the joy of his kingdom, 7 
yourself from deserved ponishment 
imy duty to be willing to be damned ? I 
duty to love the Lord your God with al 
heart, and soul, and mind, and strength, 
to confide in isin government, and to be willi r 
that he should, dispose of you forever j just as he 
pleases. Do youthink such submission ‘Synony- 
mous with damnation? Itis as different as heay-. 
en is from hell. It is the temper of heaven, 
and your present rebellious temperis the tem 
ofhell. Butis it my duty to be willing to be a 
sinner, and go to hell, and be sinful and mince 
able to all eternity ? N o; it is your willingness 
to sin which is now preparing you for hell, and — 
leading you, step by step, to destruction. And 
should you ever enter the abodes of darkness, 
it will be yourvoluntary sin which will perpetuate | 
your misery. God does not compel nor com.” 
mand any of’ his creatures to sin, or to be. wil. | 
ling to sin, either in this world or the “world to 
come. He forbids your choice of sin. He com- 
mands you to repent, and by Jesus Christ. to re- | 
turn and live. He commands you to choos y 
not hell, but heaven, swearing by himself that: 
he hath no pleasure in your death, and entre: 
ing, turn ye, turn ye, for why will you. di 
But if, in the face of prohibition, -and threa 
ing, and entreaty, you will choose death, 
treasure up wrath until you are’ fitted for de-) 
struction, you wili then, if sent to hell, haye 
right to complain ‘of your allotment, nor 
right to dissent from your sentence of conde 
nation ; ; and your conscience, whateyer y 
heart may say, never will dissent. 


, 


| his day, then, if you, will hear his voice, 
| harden notyour hearts. Repent, immediately ; 
return and worship, and bow down, and kneel 
- before the Lord your Maker. ° It is not tears, 
_ and feigned prayers, and heartless resolutions, 
' that can appease your God. You are rebels, 
| and you must cease from your rebellion. It is 
| hopeless to contend with Ged ; you cannot con- 
| quer, yeu cannot escape, you must. submit or 
b. ‘ die.— You are opposing that kingdom, by which 
| the glory of God is to be illustrated and his 
' creation bléssed. If God were indifferent to his 
glory, or indifferent to the good of his kingdom, 
you might hope to profit from his neutrality. 
- But God is not indifferent. His whole immense 


intense desire, and unwavering determination 
te effect his purpose, and all the resources of 
his power, and wisdom, and knowledge, stand 
prepared to overturn his enemies. The govern- 
- anent of God is indeed terrible to you, not be- 
cause it is unjust, but because it. is just, and 
| you oppose it. Itis rolled on by *the hand of 
omnipotence, with all the ardour of infinite be- 
_* neyolence, and you have arisen up to stop its 
progress ; and there is no alternative but to 
submit, and unite, and go on with God, or be 
crushed by his power, and céusumed by the 
fierceness of his wrath. With such hearts of 
rebellion, are you’ prepared to micet your God? 
Is death hastening to ineet you? Is the grave 
opening to receive you, and will it close forever 


. resurrection of damnation ? kre 
Is there pardon, and will you not accept it? 


LYMAN BEECHER. 255 


_ mind isawake to the subject, and glows with 


“upon your glory? Is the trump of God prepar-. 
ing to sound, and willit call you forth to the | 


Are there boundless. vet of ligh 


God and will you never love. him ? 
-one prison in the universe, and. 1 


4 


its beams upon the mountains. Or shoul 


of divine influence.—This discourse negl | 


sins enough to answer for ? Have not your 


‘Every moment you are despising t 


260 , al SERMON BY 
you live in eternal exile? Is ‘ther 


that your-dreary abode? Go, listen 
of praise.—Go forth, and look upon the m 
of the damned, hear their bie beh 
smoke of thoi, torments... > 
_ Andis this the society which you 
‘stead of heaven, and these the ern} 
which you would spend the ce 
eternity. Is there one, of you whe 
aside the hope of heaven, | one who has ine ) sd 


you continue the work of ruin > tie” 


stood long enough in jeopardy ? ‘Every m 
you are multiplyi ing provocations oO hea 
e riche 

the goodness of God. Every moment 
pleads, with louder importunity, cut the 
down; and mercy, with fc vores “spe 
them a little longer. wie 
The voice of mercy will soon be 3 
more. ‘The patience of God will not wait fore 
er. His spirit will not always strive. A 
breadth only, vis between you and the 
If you have any work to do, it must be 
quickly, for death is at the door. — This 
perverted, may be the last you will ever 
This moment your setting sun may be ¢a 


live, this day perverted, may close the 


may be the last by which God will ever i, 
tulate with you in mercy. 


va ¢ 


LYMAN BEECHER, 261 


Bt ‘By all the joys, then, of iminortalitia and by by 
all the sorrows of eternal death; by all the mer- 
eies of your God, and by all the terrors of his 
wrath, I beseech you, be ye reconciled to God. 

. ‘Submit, and he will rule for his own glory, and 

_ you shall behold his glory and rejoice init for. 
ever. But rebel, and still he will reign, still 


he will bless his kingdom, but he Re en ies 
" you, forever, from vay holy j joys. 4 
. ty ( Pa be Px: 

a i iy , iy x hag? a ! : 
; i We Late ex Sika ty 
P % | ‘need 3 
ae 7 
‘ : ; i 
tC ts 
i3 
: 

we | i ° ’ 

oy 


v4 a ee eee 
ong Se epee ed aay 


shh Ds 
God, a God of « Order. : vie 


4 


faye e 


Coeroeseetecoso ‘ - - rah cals ‘by ‘ 


ne 


BY eri? 


1 Cor. xry. 33. : # a ; 


‘9 bcesed v 


For God is not the author of confusion, but 
peace, as in all churches. of the SPIES oh 


"THE character and operations of. ‘God 
elaim our uniform and devout attention. So far 
as we can discover what God is, we have before 
us a perfect pattern ; to conform to which should 
be our fervent desire and highest aim. In _the 
text is brought to our view the great things of 
God ; “ For God is not the author of confusic on, 
but of peace, as in all churches of the saints. | 

In aconsideration of the text, a view mi 
be taken of the divine attributes which w 
appear to exist in perfect harmony and orde 
constitute the great and holy God. His me 
might be reconciled with his justice 5 and hi 
immutability and uprightness with his. diffe 
“treatment of the children of men ; in a vie 


* 


sihecinggliasys. » 


which it would appear that there is a moral im- 


A SERMON, Se, | } 263 


possibility in God’s being the author of confu- 


sion. But it is the present design to illustrate 


‘the general idea, in the text, by those things 


which are most likely to command attention, 


which are immediately before us, and with most 
of which we are especially eonversant. 
Ist. The creation of the world may be men- 
tioned, as a proof that God is not the author of 


confusion, but of peace. 
An account of this important work is derived 


from God himself ; for man was not created to 


bear testimony to this work. And, in the rey- 
elation which God has given of this, we have the 
clearest evidence, that his operations were with 


_ the greatest system and order. In bringing the 


- material world into existence, he does not ap- 


pear to have acted precipitately, but with calm 
deliberation, to have begun and finished one 


part, before he began and finished another. 


Had not system and order been observed in 


_ this complicated work, it would have been diffi- 
- eult tohave known when the work was done ; 
and if this could have been known, the sun, 
moon and stars, the earth and ocean, and man 


with all living creatures, would have been roam- 


ing in mad and fatal confusion. But from the 


relation given of this, we find each day had. its 


particular work. God commanded, and each 
part of creation, in its order, rose into exist- 
_ ence and took its destined place, and received © 
- its name. Whenall was eompleted, God rested 
from his labors. All this impresses the mind — 
With a sense of deliberation and order. Wecon- — 
template a great work in the diyine mind. “We 


see it deliberately begun andexecuted. And to 


ae eee eseaE 
st 


64 , A SERMON BY 


aeks the order penpiet imagine ipa -eat ¢ 

-ator standing by, beholding what he ad made ‘ 
and setting apart the day following om] 
: tion ofthe whole, as a day of rest.)” 


yinee us, that “Godis not the autho 
sion, but of peace.” ys eae 
2dly. . God having obseryed order it er 
the world, we can discover further” evidence of — 
his strict regard to this, in the thing: he creat. 4 
ed. The order and regularity ofthe “material 
world, will be mentioned, thereat as another 
proof of our subject. ia tiie 
The same sun that God first’ wilted in the 
firmament: the same earth that’ God’ first’ put 
in motion now moves according to’ the laws first) 
established : the ocean rolls in the same “chs aah 4 
nel: and the same race of beings inhabit | he 
world. All the planets have their paths ma 
ed out, and are travelling the same in w ich’ 
they have moved froin the beginning.” “ 
move round the same centre inthe same time. a 
As-they orderly revolve round the sun, and com-" 
pose, what is called, the solar system, most oe] 
them have moons and appendages to them “i q 
each one forms a system in itself. These are’ | 
scattered through the heavens: And how many’ 
more there are, ernie the eye by the assisté ni 
' of art, has not yet discovered ; how many worlds” 
lie heaped on worlds, is unknown. This we 9) 
know, that in all we can discover there i is p Br 
order., ‘These do not clash one with anothe: 
their motions. heir orbits cross each oth 
yet the laws of their motions are so establis 
that there isno confusion. Sueh is their 3 reg 
lar motion, that it is ascertained in what time tj 


xh 


| . 


a 


they perform their revolutions round the sun, 


In. what time the earth performs hers is: known 
toa moment : and her motions on ber own axis 


to a single moment when day and night, seasons 


and years will begin and end. Jt is as accurate 


ly ascertained sled, when, and how, days and 


nights will lengthen and i when the. 


5 
san and moon will be eclipsed ; ; whether in the 


day or or night ; and whether it be total or in part. 
Could all ‘this be, if God, the great Creator and 
_ Governor, were a God of cantinien ? If this were 
not true, might we not expect, instead of this 
_ orderly motion, suns, moons, planets, comets, 
and fixed stars to rush together; this earth to 

be tossed in infinite space; and we, instead of 


peaceably inhabiting where we do, to be hurled. 


together and dashed to pieces in the confusion 
of worlds ? 
In the construction of the human frame, the 
‘same orde: is clearly to be seen. This is a proof 
- with which every one is familiar. It is.only to 


look into curseives and learn that God-is: not a: 


_ God of confusion but of peace. In the human 
_ frame one side completely answers to the other, 
There is a perfect resemblance between one side 


and hands, the legs and feet. Grder is discov- 
- erable in every y part ofthe human system. In- 
_ mumerable veins, and small blood vessels are 
interspersed through the whole, in which blood 
constantly and with pel ‘fect order flows from and 
_ returns tothe seat of life. Ina single hand or 
‘arm, we find enough to convince us of order in 
- the great Creator. They are so constructed, 


ae Pee, 


34 


Poe Seat 


i JOSEPH W. CROSSMAN, (263. 


admit of such nice calculation, that it is known 


ofthe head and face and the other ; the arms -~. 


that the hand moves horizontally, _ perpendicu- 


gia 4 A SERMON BY 


larly, and turns roand with perfect, ease. The 
same is discovered in the anatemy | of the - neck, 
The head stands on a small pivot in ‘the neck, 30. 
that with perfect order and convenience it turns | 
round, “backwards and forwards, one side and 
theother. In the or gans. of. hearing the same — 
orderhas been observed by the great Creator. | 
So regularly made is. this part of the human ‘sys- | 
tem that the nicest constructed musical instru. 
ment, giving the most melodious and. animating | | 
sounds, can in no, degree equal it. Unstring | 
one of its musical cords, and the. continual ; sound — 
of thunder wili amaze and distract us. The eye | 
also is equally nice and orderly in its construc. 
tion, These are the same in all persons 
throughout all creation. If God were a God of 
confusien, we might expect a variation, in the ' 
faculties and powers of the human system. But 
the same mechanical construction that enables’ " 
one person to lift his hand, to walk, to hear, to 
see, to breathe, enables another to “i the same, | 
"The order of the, Creator is, olga bbe clear. 
ly seen.in the vegetable world. He who search. : 
es into the construction of a blade of grass or of 
acommon plantin the garden, and sees the nu. | 
merous pores and vessels to convey thej > juices. to 
allparts, and how these are accelerated « or retard. — 
ed, by the influence of the sun upon | th em ‘ 
must be convinced there is something more tt th an 
chanee to overrule them,—that there is, indee dy 
the finger of Him whois nota Godof confusia ny 
but of peace. 1 ae 
There is the same. orderly construction and | 
management in the brutal creation, and in fish-~ 
es and fowls, as, in. rational beings. Be Those of 
the same kind haye the same motes of act on, 


s 


ne ee ee 


=e 


JOSEPH W. CROSSMAN. | 367 


eraving the same food and pleasure,and) deriving 


satisfaction from the same scurces. 


-Thus,. when we look on the world we savhabie 
and § survey ourselves and the animal and reset. 
able worlds around us 3: we discover a system’. 
wonderfully 0 organized, in all its parts. And. 
when we raise our thoughts from these to the 
great Creator, we are compelled to assent to the 
truth in our text. 

‘sdly.. God’s works of providence and grace. 
‘will be considered as proof of the subject under 
consideration. From the general course of God’s 
providence and the operations of his grace ; from 
the particular directions he has given respecting: 
his worship and service ; and from what he has 
reyealed of what is to take place hereafter, the 
trath of our subject may be clearly inferred. 

The first particular to the present point is 

God's treatment of the world at the time of the- 
flood. A great and wonderful event was to take 


_ place. God was about to manifest his justice in. 


the punishment of the wicked, and the riches of 


his grace in the salvation of his Chureh. And, 
im this, we discover perfect order. Noah was 


informed, that the world would be destroyed, 


‘at stich a time ; and that so many should be 


saved in an ark for that purpose. He was told 


how the ark should be built; what should be 
‘the length, breadth, and height ; what should 
be the diinchisions: of the witidow, and of the 
‘door ; and the particular kinds of wood of which 


_the whole should be made. The ark was built 
“exactly. according tothe dimensions which God 
gave. _ And when if was completed, seven days 
“were allowed for all that were to be saved to #0 


into it. And when they were saiely i in the sik, 


9 is 228 2u8 a ema 
270° ‘A SERMON BY? "> 
“es maleh Ys 
"That there’ ehould: nae no 6 conan 
the particular materials of whiel 
made, and the quantity’ ‘of es sh, were 
_out.—In. this. Tabernacle was to he 
which contained the Ark, and merey-se 
particular directions were given for the 
of. these ; ;. and where they should 
The Ark was to be placed. under. the 
over which Cherubs were to be 
their wings” extending over it, an 
looking downwards upon the. me 
the ark which it covered. God 
ticular directions for the table ¢ 
for the golden candlestick with — 
-andlamps forthe bowl ; and ey 
and the snuffers. God was also pa 
his directions for the curtains that | 
the ark, and mercy-seat, and. the. 
which they: should be put up ; a'so wh 
minister at the Tabernacle, how - 
‘set apart to their office ; and how t 
bon ors and offer itp, sacrifice for 


santt find. its way into. ‘alia ue 
often charged Moses, “ look that 
them after their pattern, whieh was 8 
in the mount.” . 
Very nearly connected wih ‘th 
are the Temple and its worship 
built for the same purpose. The first 
worship ofthe nation of Israel in their 
situation, the other, when they we 
down'and established. ‘The latter 
superb, regular, and ‘elegant idir 
known? 'T hough the parts of it, and th 
ers rs employed i in if were various : it was , 


ree es 4 a af 7 
r 
Whee J - 
hg 


JOSEPH Ww. OROSSMAN. oy 


‘and went together pices the least, jarring or 
confusion. | The several parts of it were, com- 
pleted before they were bronght together. And 
in putting up the building, “there was neither 
hammer nor axe, nor any tool of iron heard in 
_ the house.” The same order in building ran 


through the worship and all that. belonged to 


the Temple. The high priest had his. particu- 
- Ter duties. There were other priests, who had 
their particular courses of ministering at the 
_. Altar. There were singers, particularly) ap- 
pointed, and porters at the gates. When ‘the 
people | came together to worship, they came 
with the pteatest order. The sinnercame hum- 
_ bly tothe altar, where the priest offered sacri- 
~ fice for him, through the blood of which he look- 
edtoatonement andto divine mercy and salvation 
through 4 promised Messiah. This can be but 
briefly mentioned to enforce the subject. A 
careful attention to the scriptures will satisfy 
every one that the greatest regularity and order 
were observed, not only in the building ef 
places of wor ship, but in the worshipand service 
of God. The order observed in removing the 
‘Ark and merey-seat from the Tabernacle to. the 
Temple ; and in the dedication of the Temple 
to the worship of God, is caleulated to impress 
_ the mind with reverence and awe,. and inspire 
it with feelings of devotion and worship. If 
‘these had been ‘conducted in a different way, 
they would. then, and now when we attend ‘ta 
a them, inspire us with feelings quite different ; 

; wi with feelings unbecoming sinners in the worship 
‘ of him “who is not a God of confusion but: “a 
"peace, as in all churches of the saints,” . 
: _ The regularity and order of thé plan of. salya: 


hi 


; a 
3 oe 


22 a SERMON gee Oy 
BD ERR 

tot may be sutradltied asia farther: ile 

‘ebtbe: subject: Ahi wie a 

fills, with admiration and: “pra 

pe Maier heaven 3 } Tiseota: se 


Sees his: most ‘ndenaap been e@ 
which, more than. any werk of his, -br 
view his glorious attributes; most ele: 
— hei is not.a Srey of contusion,” hu ti 


it to ne view of bitiaiedl icing xa 
the order and regularity of the pene: it 
necessary to consider the connection of E, 
parts of it, and how completely the wh 
swers the purposes of God- before. 
Long before the Saviour came, his €0: 
predicted; his character was delines 
manner of his life, his sufferings, death 
rection and ascension were foretold. — The 


four Gianna heats. Not only will 
press declarations of his coming ; but there wer 
many institutions evidently pointing to him. _ 
In the appointed time he comes. “ 
herds leave their flocks, and follow: hi 


nee him. ‘Hey coinell « thal 
woman to bruise the serpent’s head.” E 
the promised Shileh, “ before the s 

| parted: from Judah, and a lawgiver from 
his feet.” He comes the) prophet. 
promised should be raised up like u 
ae ene is ‘meek: oe riding fi 


x 


JOSEPH W. -CROSSMAN, 273 


the foal of an inant while the children: sing Ho- 
zanna to the scn of David. He comes “to de- 
clare righteousness to the great congregation 3” 
“to be betrayed by his own familiar friend ;” 


to ‘agonize in Gethsemane ; to be nailed to the 


$ 


cross ; ; to taste the vinegar wad gall ; tosay, It 
is finished ; to lie in the 1 new tomb of Joseph of 
Aritttlika std arise and ascend. These exhibit 
the order and regularity of God, in that plan of 


-salyation which comes with so much joy to our 


hearts. Who ean trace this from beginning to 
end, and say, God is a God of confusion? If 
this were true, the long line of events from 


_~ Adam to Christ, would have failed ; and false- 


hood been jistly charged on the prophets of 
God, whose words, by their fulfilmentin Jesus 
of (Nagar eth, are clearly established, as the 


words of divine inspiration. Nota jot or tittle 


of this plan of salvation, that was in the mind of 
God from everlasting, has failed of taking place. 

Some instances in the conduct of Christ, 
while he was on earth, which tend to prove the - 
subject, willbe mentioned. It must have been 
expected, that when such a character was 
among men, multitudes would fiock to him. 
This was actually true. Bat m none of the 


_ collections about him, do we learn of. any con- 


fusion ; but, on the contrary, we have the clear- 
est proof of his regard to order. At one time 


there collected to hear him, four thousand; at 
another, five. ‘These had been together along 


time, and kad had nothing to eat. The disei- 
ples proposed to send them away in their hun- 
gry state. But Jesus, knowing they would 


probably be guilty of disorderly, conduct. on the 


_ Way, determined to feed them on the spot. He 
35 


274 si A SERMON BY © 


commanded them to. sit down onthe gras ie 
And they satdown, in ranks, by ore “A 
by fifties’ Observe the order. T 
took'the bread and the fishes and blesse 
Then he gave to his disciples, and’ show’, 0 tl 
multitude. All ate; were filled ;. and the di 
ciples gathered what remained. It is: beyond: : 
the power of language to describe a: more regs 
ular, and- orderly assembly. AIL the. world’ . 
cannot produce such an instance of ‘order, in a. 
congregation so numerous. It) is beyond’ the 
power of man to dispose of such a Nes in so 
orderly a way. Jesus, and his ciples, con- 
ducted the whole. The people, sittme ‘in com- 
panies, with silent astonishment, be eld the — 
miracle, ate, were filled, and went rey ‘ 
home. An illustrious example, not to: lay. re- ' 
proof to those, under the christian name, w 
meet in numerous assemblies to robhba taht: 4 
‘The order of God in establishing, and contin. 4 
uing the christian church may, with propriety, 4 
be mentioned here. This is not @ society of ~ 
people, raised up and continued, in different — 
and contrary ways. But, through sanctifieation bi 
of the spirit, and obedience to the truth, sion rss 
are brought into, and. saints continued in the ~ 
church of Christ. The greet head ofthe chur hie 
has not left his people without rules, or regula- 
‘tions; but has established a constitution, ant 
practical !aws, which are to promote the peace, — 
order, and harmony of the church. The true. 
followers of Jesus Christ, in their views, fee lit ng 
practice and designs, are alike. And the 
members of the visible church are as much alike pe 
as can be expected.in this state of pCR Dy 
in which the heart is known only by the wort 


JOSEPH W. GROSSMAN. 975. 


andaetions. All members of the visible church 
profess: faith in Jesus Christ ; to be united with 
ehristian people, in seeking the peace of their 
“ewnsouls, the good of Zion, and the glory of 
God. They profess unitedly to love God, the 
’ Saviour, good people, and all mankind ; to 
strive together in the Lord’s seryice ; and to look 
to the glorious inheritance which is made_ ready 
for the children of God. ‘They observe the same. 
ordinances. By baptism, they are .imitiated 
nto the church; and in the Lord’s supper, 
they manifest their faith in Christ ; and receive 
a pledge of his faithfulness to effect their eter- 
malsalvation, through the sacrifice he has made 
of himself. They live inthe discharge of the 
same christian duties. Their prayers unitedly 
ascend to God. They unite in their homage, 
and adoration to him ; and look to him for all 
theyneed. It is the general, and universal 
charaeter of the children of God, that ‘they re-. 
pent, believe, love God, and do all duty, as. 
they have ability, and opportunity.. Their pray- 
-ers proceed from the same heart; being made 
‘in spirit and in truth. ‘Their faithis of the same. . 
nature; implying love to, and. trust in. Jesus. 
Christ. Their repentance consists im hating 
sin initself, and turning from it. And they 
love God for his glery. -In the exercises of 
Jsoul put forth by christians, and the duties 
they discharge, there is no jarring, nor confu- 


, ‘sion. ‘In allthese, they léarn of God. These 


Ted the Psalmist to say, as in the 133d Psalm, 
* behold how good, and how pleasant it is, fer 
brethren to dwell together in unity.” The 
“apostle in our text refers to the unity, and ‘er-. 
der of christians, as an evidence of the order of 


! 


aye). . i ‘/° sERMOW oti. 


God. “For God is’ not a God inertial ut. 
of peace, as in all churches of the saints.” And 
they will always remain, to bear testimony, by 
their purity, and faith, and good works, tothe 
order of God. Especially do ‘the asset ably 
the saints, in their worship, bear testimony to 
the order of God. Their worship isi in the beau- © 
ty of holiness ; so that it may, with propriety be a 
said, “ beautiful for situation, the joy of the 
whole earth, is mount Sion. Walk about) Zio 
and go round about her ; tell the towers 
‘of, Mark ye well her bulwarks,. consider 
palaces, that you may tell it to the gener 
following.” The worship of babtaigr sci 
free from confusion. If a person be ever 
emn ; if he ever wish, by retiring within I i 
self, to contemplate himself, to commune — with | 
‘his own heart’; to realize the relations he sus. 
tains ; the inamortality of his soul ;. the import 
ance of his existence ; and of his surr j 
himself to God; it is when he appears 
altar, in the holy place, in the immediate 
sence of God. And how necessary, is i 
tet he pe spthemns shat a ue ee 


in 5 their tig Dhresty idee ike 
rinth,. were the reasons for Paul’s 
them. They had amazingly cor 
perverted the institution, Anas use of tl 
‘supper ; for which the apostle reproy : 
and showed them. what was right. »Dhey« 

become confused in their common worship. 
the chureh was reproached, beeause of th 
becoming practices. They often — ake < 
tongue unknown to their hearers ; for wl ich th 


JOSEPH W. CROSSMAN, 277 4 


_ apostle -reproved istic. “« And even things 
without life, giving sound, whether pipe or harp, 
except they give a ‘distinetion in the sounds, 
how shall it be known, what is piped, or harp- 
ed? For ifthe trumpet give an uncertain sound, 

who shall prepare himself for the battle ?” They 

_ had also; the disorderly practice, of several 
speaking at once. They were young converts 
to christianity. 3; were probably very zealous ; 
and each one desirous of showing his gifts ; and 
‘probably, as is often true, manifested an tinh 
coming forwardness. The apostle showed them 
their error. “ Howisit thea, brethren, when 
ye come together, every oneof you hath a psalm, 
hath a: doctrine, hatha tongue, hath a revela- 

tion, hath an interpretation. Let all things {be | 
done to edifying.» “ For ye may all pr ophesy 
one by one, that all may learn, and all be com- 
forted,?? Women also spake in their public ‘as- 

semblies ; for which the apostle gave them the 
following reprocf. “ Let your women keep si- 
lence, in the churches ; forit is not permitted 

- unto them to speak; but they are commanded 

_ tobe under obedience, as also saith the law. 

_ And if they willlearn any thing, let them ask 
their husbands at home ;_ for it is a shame for 

- women to speak in the church.” He intimates, 

at least, in these words, that itis assuming, and 
contrary to the modesty, and diffidence, which 

_ areso ornamental to the female sex, to take a 

leading, or very active part in public worship. 

_ He concludes, and enforces the whole: by’ say 
ing, “for God is not the author of confusion, but 
ef peace, as in all churches of the saints.” © 

‘The foregoing proofs arise from what has: 
passed. Let us, inthe light of seripture, ven-' 


278 A SERMON BY 


_ ture into faturity, and see how.our, kia will 
be, hereafter, illustrated.—The resurrection of" 
the dead, is an eventin which all will, be inter. 
ested; “forall that are in their graves shall 
hear the voice of the Son. of God, and shall come 
forth, ‘they that have done good to the resurrec-. 
tion of life, and.they that have done evil to. the 
resurrection of damnation.” This, as it is. at : 
the close of God’s works, imthis world, will, ex- 
hibit the same order, that he will have observed, 
through the whole. The reader is referred. to. 
the 15th chap. of 2d Cor. and the 4th chap. of 
1 Thess. to learn the order in which thedead will. 
arise. ‘Though mankind.go down'to the dead i in, | 
a way often maicoanetebic ta us, and i in some; in- 
stances in ‘confused multitudes ; though as it. 
respects the subjects and ways of death, it ma 
be said by short-sighted man, as by Job of oi 
“without any order; still when the universe 
shall awake, at the sound of the Jast trumpet, 
every one shaking off the mantle of the dead, 
will come for th, _ to immortality, in his own 
order. : 
The order of God will be evident in the. day ‘of 
judgment. When the-universe will be assem-_ 
bled the greatest order willbe observed. Every 
individual will, probably, stand in judgment. by 
himself. His motives, and actions must be eX- 
amined. ‘The relations he has sustained; the 
privileges he has enjoyed ; and the eireu: astan- 
ces under which he has acted, which have te rd-. 
edinany way to influence or give, com plectio Ei 
to his conduct ; will deahulana be brou ght t he 
clear view ; For the principal design . of the last, 
judgment, will be to exhibit. the feelings and 
conduct of mankind, and glorify Gad’s character 


a) 


i 


ba Sel 


iy 


_ JOSEPH We Coe. 279) 


| imhis'treatment of them. To be convinced that 
"there will be order in this interesting scene, it: 


| is ‘only necessary, to attend to our Saviour’s. 


* 


Bande « when the Son of man shall come in) 


ee with all the holy angels with him, then. 


he sit upon the throne of his glory. And 


filers him shall be gathered all nations; and) 
he shall separate them one from another, 


asa, shepherd divideth his sheep from the goats. 


~ say to them on the right hand, Come ye blessed: 


And he shall set the sheep on’ his right hand, 
_ Dat the goats on the left. Then shall the king: 


of my Father, inherit ‘the kingdom prepared. 


for you. from the foundation of the world.” 


«Then shall he say unto them en the left hand, 


Depart from me ye cursed, into everlasting fire, 


prepa pared for the devil and his angels.” 


This 6rder will be observed, and will prevail 
in heaven to all eternity. That spotless multi- 


tude that no nyan can number, who are redeem- 


ed from among men and who inherit the para- 


- dise of God, will forever come up to his’ throne, 
~andscast bein crowns, and bow at his feet, in 
- the most beautiful order. And when. they sing’ 


Ott 


as raat 


_ the song of Moses and the lamb, ‘there will be no 
_ discordant voices ; all will aie the most har-. 
'monious, and raptirous music. The sweet 


 psalmist of Israel, then in his glorified state, 
_ -wilbsound on his highest notes ; surrounding 


seraphs and saints will join the sound, which 


will sweetly thrill through the soul. There 
. will be no confusion in heaven, All hearts will 
Beone. The society will be holy, united and 


happy. Will the Lord permit u us to unite in 


. this, A his. name: Ae 


280 "A SERMON BY 4 


ee S 


From this consideration of the bbe bark Sit 
inferences and remarks, will follows q 
I. From a view of our subject, it may tia} 
clearly inferred, that mankind have’ “departed 
very far from the pattern, which God has: set 
them. While God observes, in all his” works, 
the greatest order; mankind in this, are’ great- ; 
ly confused. When we look within ourselves, — 
and see how confused, are the operations of — 
our own minds ; when we see how liable we are 
to change, to-day embracing one belief, and to- 
morrow thé contrary ; when we see how difieult 
it is to know ourselves, through the’ imperfec- | 
tion, and disorders of our own minds :’ when, in’ 
a more extensive view we see the clashing, dis- 
orders, and confusion, that prevail among our — 
fellow-men ; the great divisions of the world, — 
the disngreeinents, wars, and consequent “dis- — 
tresses of mankind at large: When, in the page” 
of history we trace, the effects of disorder, in. 
j 


letters of blood : When we take aview of the — 
religious world, and see the divisions’ in ‘senti- — 
ment, and practice, which have prévailed and 
“do now prevail; when we see, to what astonish- 
ing lengths, superstition, and delusion, haye~ 
led mankind ; when we see, one part of man-— 
kind subseribing to the infallibility of the bay 
of Rome ; another, crowding through “aw Le 
pilgrimage, to the anil of their great prophet re 
another, under the evident curses of nib eed | 
the Lira of life, whose fathers said, “ liis blood 
be on us and our children,” looking for a Saviour — 
yet tocome: Another worshipping the sun, moon ~ 
stars, beasts, and reptiles, and offering aa 
selves to be crushed to death, under gods, w hh 
human hands have made: Another, wonderf 


and humiliating to think of, under the hallowed 
name of christianity, embracing the most absurd, 
and extravagant ideas of God, and of that service, 
with which he is pleased ; and running into 
_ the most astonishing irregularities, in his wor- 
ship, vainly considering, that, which in the light 

of reason, and scripture, is as the confusion of 

_ Babel, to be the order of God: All this, coming 
into view, we are compelled to say, there is a 
criminal departure, in men, from the living 
God. And when we say this, we are constrain- 

ed to shrink back in view of the human_charae- 

ter, and be humble. Man’s ways. are not like 
God's ways, nor his thoughts like God’s 
thoughts. We carry the marks of apostacy, 
not only in our hearts, but in our daily conduct. 
And when we consider what confusion, and 
misery are in our ways, we have only to turn 
our eyes to the heavens above ; ‘to look on the 
construction of our own system, to trace the 
wonderful providence, and designs of God, and 

' learn order. The pattern is before us. ‘The 


excellency of it is very evident. Let us, by. 


conformity te it, make ow hearts, and lives 

consistent, and find our highest good. . 
Il. We discover enough in our subject to 

draw forth, toward God, our admiraticn and 


/ love. Who can help loving a God, thus regular - 


and glorious in all his works. Who can help 
_. admiring, and adoring him, who sits in the 
heavens, and, with perfect system, does his 
» pleasure among the children of men, and will 
accomplish his glorious and eternal purpose ? 
Though vain and sinful man, attempt to set. his 
_ adorable character to clashing with itself; and 


~ 


~ 


on 


36 


Se 


JOSEPH W. CROSSMAN. 931) 


* 


Fria 
& 


. 
1 


r 
t 


destroy the confidence of menin him, by libel- * 


%y 
i ] 


~ 98 A SERMON, Se. 


- much more shall we be when we look at them in i 


* Tee S4 
i RE Wace) 
* ti ny Cay \ 


ling his faithfulness by charging paltiaity ee 4 
dealings, by denying that what order is discoy. 
erable in the material world, is the effect of | his 
immediate agency ; by setting his revealed will, 
at variance with itself; and representing — the 
operations of his grace as the works of disorder, | 
and confusion: Still, God will remain the same ~ 
consistent, and lovely being, invall his charac- © 
ter, and works. Whatever may be the appear- 
ances to us who are beings of yesterday ; and. — 
whatever may be the trials of our faith, in view 
ofthe confusion, which men are the immediate 
instruments of bringing about; we may. be 
assured, that in the divine plan, all things have 
their place, and move ina regular course. And 
in the end, when we shall contemplate these 
things in their perfection and glory, we shallbe — 
astonished to sce, how all terminate in one great 
and good end ; and how not only great events, — 
but those we consider of little, or no consequence, — 
holdimportant places in God’s system; and like 
the wheels of a nice, and complicated machine, — 
only infinitely more nice, and numerous, move — 
with perfect order, to the sameend. In view ~ 
of these, we are now constrained to say, how © 


the light of eternity ? “Great is the Lord and ~ 
sreatly to be praised. He is worthy to” be a 
erenced by all men. And let every” pie 
being exalt and worship him.” it 


AMEN. 


: Mee Ged. 


A SERMON, 


- SETH WILLISTON, 


PASTOR OF THE PRESBYTERIAN CHURCH IN DURHAM, WEW-YORK. 
ae 
oe ae: 7 
- Exod. xx. 5, 6. r 
For I the Lorn thy God am a jealous God, 
“visiting the iniquity of the fathers upon the 
children, unto the third and fo arth Seneration: 
of them that hate me ; and shewing mercy un- 


to thousands of them that love me, and in 
my commandments. 


"THIS is the reason annexed to the sec- 
ond commandment, to dissuade from the sia of 
_ worshipping images» It shows the holy regard 
_ which the God of Israclhas for the purity of his 
a, worship. This is the thing whichis most promi- 
_ nent in the passage ; but this is not the thing 
for which the passage has now been chosen. 
By looking at the text, asecond time, we notice, 
_ that ali the inhabitants of the earth are here 
_ divided into twe moral classes, and distinguish- 


j. 


between men, that some yi and that’ others ; 


284 A SERMON BY 


ed by their feelings of heart towards ‘lta vine 
Being. ‘Their feelings towards him are consid- 
ered as perfectly different: “Visiting the ini — 
quity of the fathers upon the ¢ hildren, “unto the — 
third and fourth generation of them that hate 
me; and shewing mercy unto thousands of — 
them that love me, and keep my command. 
ments.”’ iy 
DOCTRINE. ae 
There is this difference between men 3’ some — 
of them hate God, and. some of them love kim: 
This doctrinal proposition, iftt be not the first — 
thing which strikes the mind upon reading the ~ 
text, is most clearly contained in it. oo hand- 4 
ling the doctrine, we shall, 
L. Inquire what is meant by hating, And 4 
what by loving God ; and, a 
OL Bring proof, that there is this aidetouih | 


love God. . 

I. We shall inquire what is meant by hating, ; 
and what by loving God. a 

Hatred and love are words in common use, — 
and their meaning is well known. They are | 
words of a contrary meaning. ‘To hate, and ‘to — 
love a thipg, are direct opposites. “If you say 
concerning a particular article of food, Dlove it 
and your neighbour says, T hate it; we’ alla 
derstand ina moment, that you and your nei 
bour have entirely different sensations ex 
by the taste of that kind of food ; (that what i 
pleasant to your taste, is unpleasant to his taste 
It is the same thing, if the moral character’ of | 
any being is brought into view ; and one man) 
_says, I love it, and another says, Ido not lov 
* but hate it, we understand, that the same char- 


x 
i 
[™, 


- ; SETH WILLISTON. 985 é 


cter which pieases the one is displeasing to the 
z ig ee RNa Meben icine mee 5 
_ _ _Hate ani love are words very frequently “used. 
3 in the scriptures, and I do not recollect but 
- one occasion on which the word hate is used, 
without being considered as the opposite of love. 
_ The Saviour teaches the necessity of supreme 
loye tohim, by saying, “If any man conie to 
me, and hate not his father, and mother, and - 
wife, and children, and brethren, and sisters, 
yea, and his own life also, he cannot be my dis- 
ciple.” Here it is evident, that hating our 
friends, in order to become the disciples of 
Christ, means loving them less than Christ, and 
- in subordination to our love to him. But if 
_ hating our father and mother, and loving them 
‘were contrasted one with the other, it would be 
_ necessary to understand hating as the opposite 
ef loying. ‘It is evident, that in the text hating 
and loving God are direct opposites. Evil is 
threatened eyen to the children of them who 
hate God, and, on the other hand, good is 
_promised tothe children ofthem who love God: 
This makes it clear, that loving and hating God 
_ ‘are not to be understood in a comparative sense, 
but as standing in direct opposition the one to 
. the other. Hating cannot be explained as the 
not loving of God so much as we ought; for — 
_ this is true of those who love God. While on 
_ earth their love is not perfeetin degree. The 
flesh still Justeth against the spirit. The best 
_ Manon earth groans undera body of spiritual 
_ death ; but this would not be, ifhis heart were 
_ perfectly under the dominion of love. - There 
would be the same diftrence between these who 
_ Jove God, as between these who love and hate 
“ie t 


Se re. re 


ok, ere a 
* ~ m 


286 A SERMON BY Spee eh et 


him, if hating God were to te: understood to. 
signify aless degree of love. aere! i 

It is worthy of particular absouin “that itis 
the same object which is hated and lo ed by dif- 
ferent men. It is the one living and true God © 
who says, “ Of them that hate me”—and, “ OF 
them. that love me.” It is not an imaginary de-— 
ity—it is not a false character of the oe 
which the godly love. It is the true God : 
self whom they love ; and it is the same G 
who is hated by the ungodly. 

A hatred of any thing supposes that ie dis- ‘ 
like the qualities, whieh it possesses. Hatred of 
wormwood, supposes that we dislike that bitter 
quality by which itis distinguished from other 
herbs. If you hate a man, it supposes that his / 
character and ways aredisagreeable to you. Such — 
are the feelings, or taste of your heart, that im — 
order to be pleased with him, he must become — 
a different man. Here let it be remarked, that ~ 
if a mans character be really bad, itis our du- — 
ty to hate it.. It is one characteristic of a citi- ~ 
zen of Zion, that in-his eyes a vile person is — 
contemned.* But the possessing of a good i 
character will not always prevent hatred. A, © 
good character may be as really hated as a: bad . 


tok possessed a 2 good chamiatan ine earl Mh 
life ; yethis brethren hated him. Cain ~ Riri 
his brother and slew him—and wherefore > be- 
cause his own works were evil, and his brother a 
righteous. ‘ ak i 
“As hating a man supposes that we dislike I his — 
character, or the disposition which seems to acy 
tuate him; so, hating God, supposes ‘that 
* Psa. 15.4 he oe 


4 <b Ni - hy ' 
Ritts dh) q eH se 


SETH WILLISTON. cyt AD 


4 really dislike his character, and ‘that. his ‘ways 
are disagreeable tous. Itmust imply as muca 
as this, or itis a word without meaning. Ifany 
one hate God, he has no heart to be pleased 
with his character when it is manifested; but 
the reverse of this will be the case ; the mani- 
festation of the divine character will giye him 
ty pain cei ee oA 
We may hate God, and at the satae time be 
convinced, that we ought to lovehim. A good 
and a bad man may hate each others character ; 
and yet the bad man may be convinced that. his 
- neighbour is more excellentthan he. Anexam- 
_ ple of this we have in Saul and David; 1 Sam. 
94.17. The haughty king of Egypt was brought 
to conféss, The Lord is righteous, and IT and 
my people are wicked ; but this did not prevent 
the continuance of his inward hatred, or the out- 
ward expressions of it. He that hates God feels 
uneasy with the thought, that there is such a 
Being, possessing those properties and attri- 
 butes which are ascribed to him in the holy 
scriptures. Hatred, without any love to God, 
_ supposes a perfect opposition to his character— 
_ a perfect opposition to that which he makes his — 
supreme object. Itis the reverse of what the 
- heart would choose to haveit. When the heart 
is disgusted with such a character, and turns 
from it with aversion, this supposes hatred.— 
‘Hatred wishes, either that the disagreeable 
| character were altered, or that the being who 
“possesses it were put into a state of incapacity to 
_ gratify the desires of his heart. If the hatred 
be exercised. towards the Supreme Being, this 
is the nature of it, as much as if it were exerci- 
sed towards a fellow-creature. That heart which 


aah ie tye aero OR 


‘to have him become a different 


288 A SERMON BY. 


exercises hatred towards God. would be stated 


have him be so effectually countera vt 
be unable to act out the feelings of he 
do alihis pleasure. 

Having described hatred) of ee saya san 
easily see > what it must be te love hina. ‘This is 
the opposite of hatred. Love to God is adelight. 
in his character. It supposes that our feelings 
coincide with his supreme object, so that it ap-— 
pears desirable that there should be such a God. 
None on earth are, in the highest selise, mig 
perfect in love ; but it is the nature of: love. ‘to 
God, as far as it prevails, to lead one to delight, 
in him, and to rejoice that there is such. a Bei ing, 
possessing such attributes, seated on the throne. 
The nature and fruits of this love appear very y 
distinctly in the heavenly hosts, who are repre- 
sented as unceasingly delighted with she reige 
_of the Lord God ‘Oniipalee Hs q 


i as to 
cart, ond 


some men hate, and others love, God. « < Them’ 
thathate me, and them that love me.” 1 shall) 
attempt to prove : 
Ist, That some men hate God. Passage 
scripture in which this is direetly asserted will,” 
in the first place, be adduced. Since ‘this is ae 
matter so much disputed, even by those who, 
acknowledge human depravity, whether | men 
really hate God, I hope I shall be indulge 
laying before my hearers the most of thos 
in which hatred of God is explicitly assei 
The form of words which Moses always us 
the time of the ark’s setting forward, 
Num. 10, 35, “Rise up Lord, and ie tne, 


* Rey. 19, 6, 


ed 


SETH. WILLISTON. — 289 


mies be scattered ;, and let them that hate thee 
flee before thee. Tn Deut. 7. 10, itis said con- 
cerning God, that he repayeth them that hate 
him to their face, to destroy them: he will not 
be slack to him that hatcth him. Again in the 
same book, chapter 32, ver. 41, the Lord says, 
I will render vengeance to mine enemies, and 
will, reward them that hate me. In 2 Chron. 
_ 419. 2, it is said by a prophet as a reproof to 
_ gehoshaphat, shouldst thon help the ungodly, 
and love them that hate the Lord? In the book of 
Psalms we have such passages as these ; Thine 
hand shall find ont all thine enemies ; thy right 
hand shall find out those that hate thee ; Psal. 
21. 8. Let God arise ; ; let his enemies be scat- 
tered ; let them also that hate him flee before 
him; Psal. 68. 1. The haters of the Lord 
should have submitted themselves ; Psal. 81. 15. 
For lo, thine enemies make a tumult, and they 
that hate thee have lift up the head ; Peal. 83. 2. 
Let us on this subject hear the ‘diyine testimo- 
ny of the faithful and true Witness; the rar 
eaunot hate you; but me it hateth; John 7 
Again, if the work hate you, ye know that it 
hated me before it hated you; Jobn 15. 18. : 
Again ver. 24, but now haye they both seen | 
» .and hated both me and. my father. It is added’ 
inthe next verse, They hated me without a cause. 
 Iwould add the testimony of the aRRE Re Rom. 
» 1..30. backbiters, haters of God. 
.. Passages of the scripture are more numerous 
- in which some of mankind are represented as 
»\ enemies to God.* If they are enemies, they 
es * The following are only a part of the scriptures which represent some 
Men. as enemies to God—2 Sam. 12. 14—Psal. 89. 10, 51: Te A, 2 


Isa. 1, 24: 42. 13: 59, 18: 66. 6, 14—Luke 19. _ 27—Phil. 
+ Fe Ren- 8. 7. 


37 ; | re 


tA he Waa 


‘* a \ 
290° y SERMON — 


must hate God. They: ‘are. “event ‘ 
a heart which is enmity against 
poplies not an occasional Sunt of pa 


inien are Biiciciited as not liking to retal 
in their knowledge,* what is it but ‘to say, — 
they hate God? "There are a number of pass: 
of scripture which declare that some men. ¢ 
‘spise God.t Can this be without babii an 2s on 
‘of mankind are represented as_ being t 
‘effected with their Creator, that Slat ¥ : 
‘always grievonst ‘to them—that CaN ‘ 
‘behind their back,? they sayunte God, ¥ 
from us; for we desire not the, knowle 
‘thy ways. What is the Almighty that we s 
‘serve him ? and what profit should we 
‘we pray unto him ?** Could these - 
tr ue of any of the haman race, Ral: 
‘none who hated God? Some. of 
described as impenitent. Although “th 
committed many sins, they are sorry 
vof them with a godly sorrow. . If the 
hate God’s character, they would hate | 
-ebaracter, and their own conduct, w 
‘had walked contrary unto God. Im 
a decided proof ofa rooted opposition 
the Divine Being: Some of mankind do: rt 
-ceive Jesus Christ in his mediatorial charac 
Nothing can be more decisive proof that 'w 
' the Father, than our rejecting the Son. } 
soever denieth the aa the same ae 
pprapaet _ 


aad ty i > < 
© Both, 1. “98 +1 Sam. 2. ‘30—Prov. 14. 2. 
$ Psal. 10.5. § I Kings 14. Q—Ezek. 23.35. ** Job. 21. 14: < 


SETH WILLISTON. 291 


that.some. men bie God, as that some hate Neiaay 
But as his branch of the text is not so. much 
disputed as the’ other, it will not be necessary to. 
bring so many passages to establish it. 
he closing sentence in Deboralv’s song ‘is 5 

So let thine enemies perish, O Lord ; but let 
them that love him be as the sun,. when he 

oeth forth in his might. In the 5th Psalm, 
aa says, Let them also that love thy name- 
be joyful in thee. The apostle evidently repre- 
sents some of mankind as loving God in that 
‘well-known text, Rom. 8. 28 ; itr. wie, hana 
that all things work together for good to them 
who love God. Also in 1 Cor. 2. 9; Eye hath 
not seen, nor ear heard, neither have entered: 
nto the heart of man, the things which God. 
hath prepared for them that love hun. ‘The 
apostolic benediction at the clese of the epistle- 
‘to the Ephesians, supposes that this love to the 
divine Being is in some men a genuine ¢ affection.. 
“ Grace be with all them that leve our Lord. 
Jesus Christ in sincerity. 

These texts, and many more which might be 
‘adduced, make it evident that there are some in 
this failen world, who unfeignedly love the true 
“eharacter of God. It is nota mistaken. charac- 
ter of Ged which they love, but his true charac-_ 
ter; else God would not speak of them in. his 
“word, as loving him: for he searches ali hearts 
and will approve of none bat such as are conform. 
“ed to him; ; nene but those who love him for bis 
“holiness. 


INFERENCES. 


£. In the light of this subject we learn, that in 
the sight of God there is a real differense be~ 


“ ‘A’ BERMON ” a ie 


tute the odatusters of 1 men ie rfeetly 
ent, than their love and hatred of the gr 
holy God. The greatest Being in the unive 
the head of all principality and’ ‘power, iy 1 
same displays of himself, draws out the swee' 
love of some men, and the most bitter hatrec 
others. “Surely then there is not merely a cir- — 
cumstantial difference between men, the differ-' 
ence is fundamental. It is the same kind of — 
difference which exists between angels and devils.’ 
The great dividing line between’ men ‘is not 
made by paganism “and christianity 5 nor in the 
christian world, by popery and’ protestaitism ea 
nor, among protestants, by their belongin s to ] 
the presbyterian, episcopalian, methodist, or — 
‘ baptist church ; but by their feelings towards the ~ 
true character of God—by their loving § hating q 
the God who made them. There is not only in 
the christian chureh, but also in the same de. 
nomination, this difference. If this difference be- 
teibea weh:dld dit exist, the omniscient Judge : 
could not divide us into two classes, the good 
and the bad,as he now does in his word, ane she 
will do at the last ‘day. Every other difference 

must be either arbitrary, or merely ‘cirenmstans i i 
tial ; but this is real, and capable of being clear. ¥ 
ly ducktned by Him who’ searches all hearts, 
We may say Lord, Lord, and witly our: mon nal 
show much love, and yet. be destitute’ of any 
gree of disinterested regard for the divine char. 
acter. Professions may be hypoeritieal, but ~ 
love isreal. The eyes ef the Lordare in every ~ 
place beholding the evil andthe goed, ‘and dis- 
tnguishing, with infinite sate: bec | ee rom 
his enemies. i ) STE 


a é 
a 
> 


sy 
4 
2 


SETH WILLISTON. B98 


+S \owWe learn’ from this subject why Ged is 


* 


7 


ased with the services of some men, while he 


_ ¥g not at all pleased with the services of ethers. 


| The sacrifice of the wicked is an abomination 


ae 
a 


tothe Lord. ; but the prayer of the upright is his 
delight.’ The same thing, as tothe matter of 


it, whichis‘agreeable in the one, is disagrcea- 


ble in the other: And the reason is obvicus— 
the principle of action is entirely different in the 
two characters. Wicked men do every thing 
from aprinciple which is in reality hatred to God. 
"This makes every thing which they do abomin- 
‘able. “The carnal mind is enmity against God 
-sothen they which are in the fiesh cannot 
please God.” All who believe what is said of 
the carnal mind will feel the correctness of this 


‘inference of the apostle. 


The doings of good men are .attended with 
much imperfection; but their works are no 
further acceptable to God than as they proceed 
froma principle of loveto him. The works of 


David were not all acceptable to God; some 


were highly reprobated : None were acceptable 


_ -but-those to which he was prompted by love’ to 
- ‘the’God of Israel. -Itis not the outward splen- 
> ‘dor of an action which, in any degree, pleases 
_ -HIM with whom we haye todo. ‘Itis the frame 
- ‘of heart with which it is done. The giving of 
all our goods to feed the poor and ‘our body : to 
- “be burned, “without Jove, is nothing. On ‘the 
~ other hand, the least and most incensiderable 
“duty, which is done from a benevolent motive, — 


such as giving a cup of cold water, is accepted 


through Christ, and will in no wise lose its re- 
ward. I say, it is accepted through Christ, be- 


- -eause nothing but obedience, which has. always 


294 A SERMON BY 


been prompted by perfect love, 

_ for its own sale. peer 
loving obedience is the whole of 
justly due to the sp tyaee Ruler. 


ture alike. “ The Lord ene peer yet: te 4 
yen upon the children of men ; to see if there — 
were any that did understand, and seek Con. 3 
They are all gone aside, they are all logeti er 
become filthy : there is none that doth good; | 
not one.’*, “ As in water face answe sth to 
face ; so the heart of man to. man.%}  “ Fo 
there is no difference: for all have sinned, and 
come short of the gory of God.»~ It is the ori 
ginal character of all the sons of Adam to ha | 
God, even with a perfect hatred. The differ. 
ence, which now exists between” the’ charac rs. 
of men, is the fruit of a gracious change which ~ 
has been wrought in the hearts of some of the Py 
« And you hath he quickened who were dead 
trespasses and sins.”? They who now soe 
Kave had this love shed abroad in. the: arts 
by the Holy Ghost.** They were once : jolt 
and disobedient ; but they have been save 
the washing of regeneration and the: rene 
of the Holy Ghost. ct : 


# Peal. 14.2, 8. 7 Prov. 27. 19. $ Rom. & ‘os 23. em ai, 
** Rom. 4. 35, G Titus 3. 3—5' 


SETH WILLISTON. 295 


‘When we read the holy lives of the ‘saints, 
aoe reading of their conversion, perhaps 
ome obtain the idea, that these men were better 


_ by nature than their fellow-men. But nothing 


can be more contrary to truth. It: was as much 
by an entire change of heart that Abraham _ be- 
came the friend of God, and the father of the 
faithful, as that Paul became, instead ofa perse- 
cutor,. the great apostle of the Gentiles. It was 


the fruit of a gracious regeneration, which made 


Abel righteous, while Cain was wicked. As 


‘they sre presented to us in the sacred volume, 


the one appears amiable, and the other hateful ; 


: Dut until grace had made the difference they webs 


both hateful. In reading the history of Moses 
dn connection with that of Pharaoh, we ought not 
to view the difference between them as having 


; always existed. Moses was by nature proud as 


well as Pharaoh. He was born of Israel, but 


he was not born a friend to Israel’s God. Even 


Israelites must be born again before they will 
love their God. . Let all the true Israel who are 
now on earth remember, that itis by the grace 
of God they are what they are. Let them feel- 
ingly acknowledge, that the difference between 
them and their aint! Reake is begun and preserv- 


; ved by the gracious influences of the Spirit. of 
God. 


NA 
<1 
* 


IY. From this subject we infer that all those 


‘ who are in an unrenewed state are at this mo- 
‘ment haters of God. There are many who will 


e acknowledge. ‘themselv es to be unrenewed, who 


will by no means acknowledge that they hate 


God. Bat itis quite inconsistent to acknowl- 
_ edge one and deny the other, .'Phe Most High 
_ speaks of but two distinct characters in his word; 


1 


296 Pou SERMON: BY | 


those who hate and those who love nag? het 
Christ unequivocally taught this, w en he e 
He thatis not with me is against - me. Hath 
loveth is. born of God.’ None love. ” 
those who are born of him. All the 
kind, however great their iginbon hate 
Ww ith all their heart. ‘Whoever of ‘you, 
ers, have not experienced a saving change 
the blessed God, whether you. are sens 
ornet. Do you ask, what can be. the 
why we should hate God? I answer, iftn 
ed, you hate God, because he is infinitely. 4 
immutably opposed to that selfish. piso a , 
you supremely love. Herea question will arise, : 
viz. Why do not all men inan unrenewed state | 
know that they hate God? To this RA eal 4 
eral answers may be given: 1. Many une 4 
ed men think very little about. God—<¢ ¢ od: de y 
not in all their thonghts.» If you were to be 
asked whether you hated a person of whom .you 
have rarely thought, you would probably answer, 
I do not know that I hate him, or that I — . a 


in such a situation that you could not 
familiar acquaintance with his e yo 
would be at no loss whether you. See i a 
There have been many men who have. on 
thought in the days of their stupidity, that. th 
felt wellaffected towards the divine .charac 
who, ina state of more thoughtfulness,. . 1s 
come convinced, that they had always hated 4 
When the omisepdiaree comes, sin, revives. 
2. Sinners do often essentially, mistake he 
divine character, Such do not, it. is true, . hate 
the God in whom they: believe ; but. 
the God who is and. was. and is to come. | 


SETH WILLISTON. 5 rh 


the true character of God be clearly revealed in 
_ the sacred oracles ; yet great pains haye been 
taken to wrest the scriptures, so as to make 
them give such an idea of God asis pleasing to 
the corrupt heart. Great ‘geninses have been 
employed, and volumes have been written to 
_ help men, who have never experienced a change 
of heart, to believe that they do not. hate God. 
And thts is one reason why many unrenewed 
men are ignorant of their perfect enmity against — 
God. It was the great business offaise prophets 
in the ancient chureb, and itis the great abject 
of false teachers in the christian church, to 
“eause the Hely One of Isracl to cease front 
before” their fellow-men.* In this way mena 
have been prevented from feeling the necessity 
of any thorough change to make them meet fer 
the enjoyment of God. 
8. We are afraid to hate God, that is, we 
 Jare afraid of his power ; and this may be one 
_ reason why we do not know that we possess ' 
_ such hatred. Sinners know that it is a ver 
f dangerous thing to be opposed te Him who has 
all power in his hands. Under pungent convic- 
* tion, when they have discovered streams of en- 
_ -miity against the divine Being proceed from their 
hearts, they have sometimes been ready to sup- 
| press a sense of this enmity, because they were 
terrified at the thought, that it was éxercised’ 
against the Judge of all ibe earth. But this at- 
_ tempt to Pes trait the enmity of their hearts, ‘is 
not the fruit oflove to God, but of love to them. 
selves, ‘The same principle of slavish fear of 
God operates more secretly in stupid siumers,. 
andis probably one reason why ,they do not _ 


- te 30. 12, 
38 


: ; any ray {hone um a age. te 
“298 Si ae SERMON ar , 


ce the dreadful opposition of heir hearts — 
~ against the divine Majesty. “When he rile 
" them, then they soughthim.? ia te 
V. It may be inferred from ai sul 
that’ an unrenewed state is a very guilty” 
since the Lord says concerning ‘all w re 
this state, they hate me. It pi to: be" me re- 


| ativat state, we are nearly i innocen 
chargeable with no external enormities 
_ apt to feel as ifthere could be no great de 
‘criminality attached’ to us. | But what 
‘than to be a hater of God ? Wh 
y inal ilian that frame of heart, whic 
ally opposed ‘to the king eternal, 
, invisible, the only wise God? Such 
heart is the fountain which sends for 
_ corrupt streams that fill the world w 
ness. It is not strange, that God char 
to break up the fountain of the great de 
and make to themselves a new heart and ne 
“Spirit, under the pain of eternal death, 
in other words, is to require them t 
‘a heart of hatred to God fora heart 
him ; or else expect his eternal: fro 
ing is more calculated to ruin the so 
_ than for, them to indulge the idea, 
being in an unconverted state, is 
thing. Let the wicked forsake his w 
“unrighteus man his thoughts.  Itis the com 
_ of Christ, Make clean the inside of 
platter. If this comm and be not _ 
»¢, other cleansings will avail nothing— 
cleansings leave the heart full of hatred t 
ON the light of this subject we 


- * Ezek. 18. 31. 


” 


SETH WILLISTON. £99 


_ how we may determine whether we are new 
' ereatures. If we love God, we are new crea- 
tures. Ifyou say, We "a always loved Gods 
this proves you perverse. If you had been re- 
“newed in infaney, still you would know by your 
after: acquaintance with your own heart, that 
once it was enmity against God. You may lov e 
-a@ God and be an unsanctified nan 3 “ for ‘there 
are gods many ;”? but if you have come at the 
' peal character of the living and true God, and. 
| Move it, you are a christian, you are anew erea- 
- ‘ture. And nothing short of this love is suffi- 
cient proof of it. N o external duties of noral- 
lity, or piety, will make it certain that you are a 
-mew creature ; much less will any pleasant dream. 
when you are. asleep, or remurkable visionary 
appearance when you are awake, make it eér- 
_tain. . But if you can discover, that you do lore: 
ithe God of the bible, you may know that you are: 
-anew man. ‘The holy character of God is dis-- 
played in. the moral law, which requires perfect 
«Joye, and threatens death to the transgressor : 
the same eharacter is mere fully displayed i in the. 
_gospel, in providing an infinite atonement for 
~sin,,so that God might be just and yet justify 


/ him,that believeth in Jesus. The goodness of | 


» God “passes. before usin the gospel, while he ‘is. 
gracious. to whom he will be eraciou: 8» and shows 


_mercy on whom he vill TG merey.* Looking” 


_at the law and gospel in connection, God appears 
glorious in holiness, in justiec, merey and faith- 
fulness. There is some faint display made of 
_ the excellency of the divine character in the holi- 
“ness which he hes imparted.to his saints. _Ifwe 


love God, we shall love this his image. If we . 


* Exod. 33. 19. ’ By, 
‘ ‘ ‘ we), “ 


ih 
: 


; Nee RAL Be ' kd yg <.* ' 
300 A SERMON BY / Beka Aah ts 4 


% Lees +f eB mt i 
hie are 


love: God we shall also keep his. ‘ebihieng sadiedaie. 


“We m: ly pay attention to his: comma \dments 4 


from servile fear, or motives of self-ri: rh teousriess,” 
without love ; but we cannot have the love of: 
God-shed abroad in our hearts by the Holy Ghost, 
and feo! indifferent respecting obedience to his | 
reqnivements. We do well always to keep itin — 
amind, that obedience to divine requirements is 

i 

! 


{ 
of 


no further evidential of 2 saving: change, than’ 
it is a cordial obedience. In this view of 
things, itis plain, that no man ean be assured 
of his being a christian, without searehing his 


heart; for this is the seat of his love to God, if. 


he possess any degree of it. “ Let every man ; 
prove liis own work, and then shall he have re-. 


joicingin. himself alone and notin another.?? | 


Lastly. In view of the distinction of charac. j 
ter between those who are God’s people, and 
those who are not, some light is reflected on the 
difficult part of the commandment, from which. - 
the textistaken. It has been thought difficult 


‘to understand, how God could, consistently with 


a regard to the personal character of men, say 


he that Tho? would: init the iniquity of the fathers j 
~ tipon the children ; or show merey to future gen- 
4 
; 


erations for. their fathers? sakes. But let it be 
noticed, he visits the iniquity of those who hate ~ 
him, and shows mercy to the ec! hildren. of those 
wholove him. By paying some attention to the 
character of parents and to Gad’s treatment. of — 
their children, we learn how cordially he ap- 
proves of love, and condemns hatred to himself. 
Bat it is not in such a way, that even one grace- — 
_ less child ofa friend of God is admitted toheaven; 
or one gracious child of a single enemy of God is | 
pent to hell. God appeared ‘to act a great value — 


_- $ETH WILLISTON. 301 


” upon piety in blessing the family and descend- 
- ants of Abraham, and manifested as pointed 
_ abhorrence of sin in cursing the posterity of 
- Canaan. Here is aweighty motive to dissuade 
us from hating God, and to excite us to love him. 
' This hatred, or love, which we exercise, is | 
probably to have influence upon the character, , 
and enjoyment of our children, and our children’s 
whildren, for unnumbered ages. 


AMEN. 


ey 


me UNBEMIEE  abeeeat pe ; iter o 0% 
| ae tonishment. aide AeiRigu on 


CObP OO 9.99 62008 |) Chips, 


OF LT . ‘ ‘. ae 
. oe P ~ ¥ aT ie 
A SERMON, 
‘ : ee Be [> ti fe 
: : ; Vie tae ibe 


- 
7. 
t 
ree 


SAM VEL ‘SHPPARD, a MM ae 
PASTOR OF THE CHURCH IN LENOX, MASSACHUSEE TH. ok 
Ais aka) 3 
more) ie ig e hig M , 
. 4 Aes Rut N 
CS Ye BRU. of 


Mark YI. 6 fee a Te Baal hy 
‘ind he marvelled Upecane a their unbelief. 


. +i ae 


Tun Jews had Tong Seceae the pro~ 
‘mised Messiah. At the. time diyinely predict~ 
ed, Jesus Christ, the Messiah of the Scriptures 5 
-eame. He spake, “ as never man ‘spake ; 3”? fo 
“he taught—as one having authority, 6 and | 
as the Scribes.” He lived as never man liyed X 
for, he was “holy, harmless, dndelted™*an it 
' separate from sinners.” To his most inveter-— 
ate foes he could make the appeal— Which o 
you conyinceth me of sin? In cor 
ofhis character and claims he MiNi sh : 
cles, and did many wonderful works. d 
manded the winds and the waves, 
ceased to rage. By him, the bli ae" 
their sight, the deaf their hearing, , and the 


- 


Sete A-sERMON, Sc. 303 


* 
@ 


choir strength to walk. By him, avi were 
east out, the dead were raised, and many other 
works were done, which could be effected only 
by omnipotent power. But, notwithstanding 


his doctrine, his mighty works, and his manner 


of life, when “he came to hisown, his own re- 
ceived him not.” “Though he had done so many 
miracles before them, yet they believed not on 
him.” “Is not this,’?? said they, “ the carpen- 
ter, the son of Mary, the brother of James, and 
Joses, and-of Juda and Simon ? And are not his 
sisters here withus ?” They said thesé things 


by y way of reproach. They meant to reflect ¢n 
his birth and education, and_on the meanness, 


of his outward circumstances. “ And they were 
offended at him.” Jesus, seeing them so open- 
ly regardless of his instructions, and of the 
‘Most str iking evidence of his divine authority 
and mission, “imarvelled because of their unbe- 
lief.” 

Many, in our day. in view of the clear and 
‘incontestible evidences in favour. of Christ, as 
the true Messiah, are filled with Sucuieh ene 
atthe corduct of the Jews in rejecting him, and 
ave ready to say “if we had lived in their days,’? 
we would not have been partakers with them in 
“his blood.” But, he is still “despised, and 
_ Pejected of men.” In a land of gospel light, 
- and in view of ail the accumulated evidence in 
support of his divine mission, his ambassadors, 


who go ferth to proclaim the grace of God to 


perishing sinners through him, have frequent 


_ oceasion to extlaim “ ‘Tord who hath believed 


eur report ?» And, when they contemplate the 


_ character and work of Christ, they marvel at 


the unbelief of sinners. 


"304 aia 8 ‘SERMON BY 


tore: text will deb us to a. consideration! of he 1 


Seite and. danger of unbelief. 
“7. Unbelief is a sin against great Hight 


~ Jesus Christ is the author of all ssi 


Hight which mankind possess. His own. deel 
tion is, “Tam the light of the world.s — W 
else shall we look for it ? Shall we turn “Had 0 
- aneient paganism? Listen to the prophet: Jere- 
miah, and learn the folly of all its worship, 
ee Pare not,” saith he, “the way of the hea- 
then; for the customs of the people ‘are ‘Vain 3 4 
for one cutteth a tree out of the forest, the work 
of the hands of the workman withthe axe. They 
deck it with silver and with gold ; they fasten it 
‘with nails and with hammers, that it move not. 
They are upright as the palm tree, but speak 
not ; they must needs be berne, because they 
cannot go. Be not afraid of them’; for they 
cannot do evil, neither also is it in them to do 
good.” ‘Arnidee-all the learning and civilization 
of Greece and Rome, what was the spiritual 


light, which, by their most renowned Sages 


‘and Philosophers, was afforded? Alas!” the 
gods whom they worshipped, patronized theft, 
deceit, and sensuality ; and, of their worship- 
‘pers it is declared that they “walked in las- 
. civiousness, lusts, excess of wine, revellings, 
banquetings, and abominable idolatries.? ‘To 
‘the exclusion of the true God, their worship was 


paid to imaginary beihgs—to the heavenly ‘Do- 


. dies, to “creeping things, ” to passions and to 


vices. Of the wisest of them it _~. be ‘sald; 


their light was darkness. 


Coming down from ancient time, and: turning 


our eyes “from the abominations of pig 
let us contemplate the shi. of eer a 


= 5 ant a = - <= 


I 


BAMUEL SHEPARD. ~— ial 


was P stutittched "3 the award, Its “ay ‘is mar i 
ed with blood, and its rewards are the gratifica- 
tions of sense. And what shall we say of po- 
pery ? It exists by means of spiritual usurpation, 
and makes ignorance the mother of its devotion. 
Shall we then travel to the Indian shores, or 
where the Ganges rolls? Shall we look for a 
moment, to the islands of the Pacific Ocean, to 
Hethiopia’s wilds, orto the savage tr ibes which 
We shall find ve “ dack places of the ear th; 
full of the habitations of. cruelty.” hat is the 
spiritual light which is furnished by what is 
termed modern philosophy ? It is emphatically | 
“the mystery of iniquity.” Its erooked, morals 


degrade man to a level with the brate, and treat 


with scorn all those glorious objects which alone 
can, render existence a blessing. How astonish. 
ing, that, amidst all this darkness, mankind 
should shut. their eyes upon the light which 
cometh down from heaven! In vain shall we 
seek for true spiritual light, but at the feet of 
Jesus. It was He who, at first, commanded 
« the light to shine out of darkness.”? “He was 


-in,the world, and the world was made by him, 


and, the Wasid knew him not.” He now de- 


clares—« He, that followeth me, shall not walle 


be darkness, but shall have the light of life.7 


‘Yes, his gospel is itself a system of light. 
This. light we have, while millions of \eur race 
rope in the,darkness of heathenism, and pay 
-their homage to divinities, of their,owa deluded 
imagination. This light has entered our houses, 


and our places of public religious worship. 
Guided by this, we cannot err essentially in our 


39 


oi oe 


‘Ha ivsey relive to the exist 7 
government of God ; orthee miditi 
“prospects 0 Rintateien:! But, iy u 
jection of all this light. | “There 
thus addressed the Jews. wie 
light, believe in the lighto”” But th 
eyes against it, and perished. To: 
the gospel hath been sent since th 
* "4 whowtit is now sent, it is declar 
himself, “He that believeth not 
‘already, because he hath not be 
name of the only begotten Son_ 
every one ‘that doth evil hateth th 
‘ther cometh to the light lest his d 
‘Teproved.” a: 
mae ft Unbelief i is a sin ag: gainst int 
‘grace. " 
Man was created “in Kino 
ness, and true holiness.” | While h 
- his innocence, he enjoyed commit 
and his soul was filled with peace. 
‘hour, he yielded to the tempt 
‘delig whtful intercourse with heave 
‘ed. The law whieh he had 
‘the sentence of death. ‘The res 
ste was Peyeious, and must have 


3 
‘eek ilbot tes Son, that wliosoeeeal 
him, might not ‘perish, but hay 
‘Tife.” » Glor y be to his name, that 
“his eternal purpose, help’ was’ laid on 

is mighty to save ! The second perso 
“adorable Trinity is represented in’ st 
; voluntarily undertaking the work of i 
and opening a way in which: sinners 
“eomie reconciled to God, and escape 


SAMUEL SHEPARD. ae S07 
to.come.” “Greater love hath no man than this, 
bo PY man Jay down his life for his friends ; a 
‘bot God co commendeth his love toward. us, in that 
a ile. we were, yet sinners,”? that i 1s, enemies, to 
im, “ Christ died for us.? Of. this wonderful 
spyent early intimations were Ben The way 
as prepared furit, by aseries of most striking 
dispensations i in the providence of God. In the 
fulness of time, Jesus Christ was revealed as 
rit God manifest in the flesh.’ He whom an- 
gels adore, appeared in our world in the form of 
aservant. ‘To guilty man he delivered solemn 
messages of grace from heaven. ‘To. all men 
i wheresoever he went, he published “ wood ti. 
_. dings of great Joy.” He rendered perfect abe- | 
. dience to the divine law. He went about doirg 
“good. Taken by wicked hands, he was mocked, 
scourged, and Jed to the hik of Calvary. There 
he bled, and there he died. All this was ne- 
. cessary,. that the righteousness of God might 
be declared, the rights of divine government in. 
violably, supported, “and the way opened for a 
, consistent offer of pardon to sinners. But “ a 
who became obedient unto death, even the death: 
J of the cross,” is now exalted at the right. hand 
of God, to give repentance and remission of 
sins. :From the cold and silent tomb he rose in 
_ \triumphon the third day. He was declared to, 
be the Son of God with power, was received in- 
: to the heayens, and is made head over afl things, 
to. the eburch. In him all fulness dwells. Hay- 
. ing, led captivity captive, and pecdived gifts for 
; ve he now calls from his throne of glory in 
wi most endearing terns, “ Come unto me -all 
‘ e ye Rat Jabour and are heavy laden, * and F will 
” give yourest. Him that cometh unto me, I will 


i 


4, 
oa 


and virtues, so is unbeliel, of ; all error, i 


boldly assert that allmen will be finally PY: 
whatever their sentiments or characters ma 


‘tions of his grace. aed 
See Finally : : The sin of. abelian -virt 
~temns and: rejects, the dignity a 
‘Christ’s ppt tt mediation—all 
-Prophe 


fect righteousness—his unparalleled fl 
his disinterested | ‘boneyaleneiaiers av i" 
What a- apna ie and, heaye 
‘sinfalness of unbelief, clearly eyinces 
ous: relajer va It is the very ee 


ashame streams of moral p 


| seek: an to save that. whieh _ was, ARE % 


auaiitiee 7 that vast vapioeed of test 
God hath given of his Son, treats wi 
all divine declarations respecting th : 
‘and importance of the way of salvati 
and with ingratitude all the displays anc 


> 


‘eension—his hati his! ¥ipe ma 


passionate invitations—his infinite mere 
allthe opportunities, and grace of th 
sin: by «Sate 
The concise view Wie has been t 
tis the corrupt fountain: 
true faith is the foundation of all pee 
ion and practice. Do we hear men, 
meridian of gospellight, declare. that 


God—no future stateof existence or retr 
Do they deny the puritive justice of ¢ 


have been in this world? Is he who 


Se, 22> Fe 


SAMUEL SHEPARD. 3il 


or of the necessity of his atonement that. there 
may be forgiveness of sin? Do men build their 
hopes of divine favour upon a kind of moral. sin- 
cerity, without a change: of heart; or alledge 
that they have never done much, if any thing, 
to merit the displeasure of God? Do they say 
‘that they have neyer been guilty of any very 
great sins’; or, that they hope their present 


“painful services in religion will, make some 


‘atonement for past iniquities ; or, that, having 
till now escaped punishment, they are encourag- 
ed to hope that God is not mueh displeased with 
them, ‘and that they shall, therefore,  final- 
dy estape his wrath? How many, alas! are the 
false schemes on which sinners build their 
hopes’ of safety ! But the origin of all, is unbe- 
lief, °This is itselfenmity against God. | Itis a 
-disapprobation of bis character—his | govern- 
ment—and of the whole gospel pian of salva- 


“tion. It is the sin of sins! the crime of crimes! 


‘We see, then, the propriety and importance of 
‘the exhortation, “Take heed, lest there be in 
any of you an evil heart of unbelief, in departing 
from the living God.» Andweli might the Sa- 
viour marvel at the unbelief of those who. heard 
him, not only as they were stupid and ureon- 
-yineed under such divine and demonstrative. evi- 
‘dence that he was the true Messiah, the promis- 


ed Saviour ;-but, also, as in disbelicving. and 


rejecting him, they excluded. themselves: from 


. all spiritual blessings and:rational-hepe of eter. . 


nal salvation. For, © - . 


S12 Unbelief wholly prevents the enjoyment 
of present peace, and spiritual comfort. “There 


is no'peace, saith the Lord, unto the wicked.” 


' Sinners are sometimes disposed to deny this. 


312 i CAR ORE BEra 


They pretend that. they do enjoy peaee in 4 
principies and practices, of sin. A momen 
reflection, however, will evince that it, is mot 
rational peace. It originates in errenest us ‘¢ 2 
ceptions of their true character and, state: ver 
superficial -and fatal basis. Instead of peace. 
then, it should be called stupidity, ot delusior 
“Let the real condition of the sinner be ence d 
closed to him, and his comfort is instantly de- — 
stroyed. All bis happiness, such as it is, lies 
in expectation. No present enjoyment satisfies 
him. | Ht was neverthe design of sg . 
‘that cubslititial: satiafantion: should be 
the things of tine. In proportion te or 
ty of any to find itda these things; seer nat ths 
rapidity of its fight. The .enjoyments) of oe 
world are all inadequate to the desires of the 
soul. The wicked hope for peace from the 
ification of either the lusts of the flesh, the le 
of the eye, or the pride of life. But in & sith er 
of these do they realize true satisfaction and cen- 
joyment. Solomon made. the experiment. . He a 
made it under the greatest possible. tages. 
“ He withheld not:his heart fromany joy.” Aad © 
what was the result ? Hear it from. his own.lips. 4 
« Allis vanity and vexation of spirit.” Doe ‘a 
ease of Haman place the matterina m ‘Soave: 4% 
able light? He was raised froma’ humble sphere _ a 
to great riches, honor, and power. — ‘Didtheass 
make him happy? No. >“ Alb this,” saith (he, — 
“ ayaileth me nothing so long as I see Mon e 
sitting at the King’s ‘pate. » He meditated. that. ; 
wevenge which destroyed present. peace and _ 
‘brought on final ruin. But the rich. man. inthe: 
D cee te could say z sree mini baa much 8 oods 


SAMUBL SHEPARD. | $id 


drink; and be merry.” What then, prevented 
s happiness? The pulling down and the res 
uilding of his barns. . This he intended to. do. 
But while he was about to accomplish his plan, 
‘God rebuked his folly. with “thou fool, this 
night thy soul shall be required ofthee.? 
No truth is mere evident, than that all, whe 
are i ina state of alienation from Ged, . are str 
rs to real felicity. . Hence the propriety of Hl 
‘declaration, that “the hipkedi are like the troubled 
‘sea, when it cannot rest; whose waters’ cast up 
mire and dirt.” Ever yunbelieving heart, neces: 
‘sarily’ originates its own wretchedness.. By. tl 
4 original laws of our nature, established by the 
_. ‘eternal mind, misery is infallibly connected with 
‘sin. While in the exercise of opposition to God, 
‘therefore, | the sinner cannot be made happy, 
‘unless the divine constitation be overturned, and 
God himself become essentially different from 
? what he is. Wesee, then, that itis impossible, 
 -dnthe nature of: things, that the soul of man 
while in-anbelief should enjoy any satisfying good. 
This hisiown conscience forbids. This tine hor- 
-  erofthe divine Saviour forbids. ‘This the hon- 
_ er of God forbids. ‘This the good of the universe 
| “forbids, The unbeliever is, therefore, necessa- 
‘oe -vily deprived ofall tae, peace, from within and 
from without—and, from a, view of the, divine 
“‘government here, orliereafter, Heaven, ear ch, 
vand hell are alin hostile array agaiust his peace, 
4 and silvation.... ; 
duke Dish eA) rejection af Christ, destroys al} ra- 
tional hope of salyation, 
») (Only two ways of recovery, from. ruin are sup- 
“posable by man—the one, by the deeds of the 
law; the other, by faith in Christ. ‘Let. all, : 
who seek to be justified by the deeds of the law, 
3 AO. . 


> ee > ™ 


1S aa 


“ue 


‘aw whit Wilt’ «Cursed 
continueth not, in‘all things, tha 
the Lavin’ of thie law, to do pine 


‘Widee pis, in ‘all their extent and 8 
The least deviation from its requireme 1 
And itis the established rule in- the divin e- 
‘ernment that “the soul that sinne it 
‘die2’ “Who then, by the deeds of 1 
hope ‘to be justified in the sgt of! 
“ there is none, no not-one.? AIDE 
“And the divine law now carries the 
death against every one of our ap 
Divine justice demands the endless 
‘of the sinner. "The door is forever s 
fore, against all hope of salvation 
But under the divine government @ 
tion of such an exalted personage: is us 
‘God, in the place of sinners, | 
‘God, therefore, gave his Son, A 
gave himself, He died, “the just 
“just,” and mian is now a, prisoner 0 
ih and justification are now co! 
ed to all who return to God | 
He is the way, the truth and the 
new divinely declared to Jew and Gen 
“other foundation can no man lays ) 
laid, which is Jesus Christ 2? th: 
‘salvation j in none other 5” ‘and, tl 
other name under heayen ¢ given’ 
whereby we must be saved... But unbel 
jects this name’; yea, the whole: wiles Dire 
tion, the greatest and most ‘glorious of 2 
“works, and, is, consequently, a reject 
only way.in. which sinners can 
God, and hope for Rosia eras 
‘must then, 


SAMUEL, SHEPARD. 315 | 


. Sdly, Ifpersisted in, issue in cur eternal ruin. . 
So saith the Saviour himself. “ If ye believe 
not. that Lam he, ye shall die in your sins. In 
the great day of retribution, © Christ will be 
ashamed of all who have denied him and been 
ashamed of him in probationary time. Respect. . 
ing all the impenitent and unbelieving, he will 
| Saya depart from me ye workers of iniquity ;” 
“ and these shall go away into everlasting pun- 
ishment. » He who made them, preserves them 
and offers to save them, will be their final 
Judge. By him they will eventually be reject- 
ed; and, “ be punished with everlasting de- 
struction from the presence of the Lord, and 
from the glory of his power,” when he shall 
come “in flaming fire, taking vengeance on 
them that know not Ged, and that obey not the 
pore of our Lord Jesus, Christ.” O how much 
ow implied i in these awful denunciations! How 
far doth it exceed all present conception ! ales 
_ whosink into hell through unbelief are repre 
sented as “ gnashing with their teeth,” and, as 
eof blaspheming the God of heaven because of 
_. their pain.” ‘The distress and anguish implied 
- inthese passages are beyond the comprehen-. 
sion of any limited capacity on this side cterni- 
ty! And the following declarations, which bring 
most strikingly to view the endless and unmixed 
». misery which await all ‘.ho continue to reject 
the Saviour, should lie with peculiar weight on 
ourminds. “The smoke of their farment as- 
_ eondeth up forever and ever ; and they have no _ 
rest day ner night.” . 
aR ‘IMPROVEMEN 
1. What occasion of Lieitietde and wonder 
does the gospel scheme of'salvation afford ! tow 
astonishing that wisdom by which it was devis. 


Uh ae 


pie A SERMON BY 


. ie a 


ed! How daativellus the rhe » it dis. 
pis 2 ! How wonderful the love of God in givi 

is Son, to die for a rebellious and self-ruines 
_ world! What an unparalleled instance of be 
olence was the voluntary offer of Christ to re lee! 

man from the curse of the law ! Volunta tay 6 

did I say? He actually gave himself’ to ‘blee 
and die on the cross that God might consistent. 
ly offer pardon to sinners, aud they he exempt- 
ed from the sentence of eternal death 1 No wont 

der, that into the mystery of rede the 
hely angels ever desire to look. Tun, here 
behold a brighter display of. the diy ne 
tions than in all Ged’s other works. More 
_ dom, more goodness ! No where else could the 
mercy and grace of God be seen’ hy created in- 
telligences.. And yet, how many of our guilty 
race, for whose salvation so ne h te bee 
done, most criminally neglect, yea despise 
gospel of the grace of God | How many, 
with contempt and blasphemy ! 1 Bt ME 
been written to reproach and ridicule it. 
mercy, can this be! Shall man, | #] se 
heaven’s favors, be chargeable: with such 
and madness! We may — well imagine. that alt 
heaven looks down in silent _amazement, ) yea. 
with holy indignation, on the _owrete 
trample underfoot the Lord whe ba 
and blaspheme a work-which. comma 
miration of the myriads who surro | 
of God ! In view of this blessed work 
God” is heard through all the hea we >; 
and, “ Glory to God,” » should’ be me a b ad 6 
on nami “eis a faithful saying, and, w we rt i a 
of all acceptation, that Jesus Christ came into, ‘a 
the world to save sinners.” And the believi 
seul, beholding by faith “the Lamb of God 


SAMUEL SHEFARD. * 817 


who opened a way for the exercise of seltencitn 
mercy in the salvation of rium will ever love, 
adusire, and praise. — | 
2. How doth it albeit all who hea faith 
in Christ, in view of this subject, : to’ examine 
prayerfully the grounds of their hope! A mere 
asseut of thie understanding to divine truth will 
not save us. ‘Thé devils holiowe> 4iid tremble ; 
and sinners niay likewise believe, and yet never 


pe saved ; for with the heart only man believeth 


unto righteousness and salvation. 
The ‘ways in which they who “name the 
name of Christ” may be deceived, are many 


Yea 
i 


and various. It is highly important, therefore, 


that they try themselves strietly and impartial-- 


a lest they be hereafter ashamed of their hope. 
_— ave the refuges of lies’ in which 
mankind naturally place their confidence, so 


deceitful’ is the human heart and desperately 


wicked, that many, among the visible followers 


i ae Christ on earth, will undoubtedly be rejected 


by him in the great day of retribution, and per- 


ish from vader all that plenitude it the means of 
grace which they have'enjoyed. — 

‘Have we, then, my brethren, ever seen the. 
exceeding sinfainess of sin? Have we been con- 
vieted by the divine law ? Have we really felt 
self-condemned ? Have we actually fled for re- 
fuge to Christ, “the hope of glory 7” Do we 


é firtuly trust in Wnieir as the only meritorious found- 
ation on'which we can safely build a hepe for 
| eternity?) Ifso, we are now ready to! exclaim, 


each for himselfin the language of the Apostle,’ 


«By the grace of God, IT am what Tam.” We’ 


shall constuntly bearin mind, that he whe dicd _ 


4 on Oalvary “cave himself for us, that"‘he might 
_ redeem us from alli meee and! purify to himself 


Gs al 


igi Jeo Sh MOU Rr v4 " 


ane Saviour Jesus het oi 2 _ They’ ie 


now no ‘condemnation to teak’ 


the changes of life their souls restin the ¢ 
- glory, and all things, in the providence . of G 


ports them amidst its wayes. onveyed by 


HS a | 4h 
“) 


318 . A SERMON BY © i 
i ' - vt ae we 


a ng Ne eople cme of good wt ” end 
yield tue vba t6 him living snubs he i 

acceptable, which is 4 reasonable service. Hi 
ing the “love of Christ shed abroad in our hea 
we shall delight to do his will, shall dui re 
please. him in all things “ who hath called a 
with an holy calling” and seek to glorify h him in 
all our ways.’ We shall “ walk before h iin 
love ;” practise that self-denial whi eh _ he re 


quires ; cheerfully commit ou to ‘his 


posal ; he/submiseive to: ae dispenisations of 4 


providence ; ; and make it our reat co 


“ row in grace and in the aie oh 


Christ Jesus, who walk not after the 
after the spirit.” They have a ‘sels : 
doning mercy which sweetly bears then 
the frowns and flatteries of the world.” 


Rte Oa 


are made to “ work together’ for? th 
While life with all its ‘variegated scenes is 
ing away, they rejoice in a reconciled Go 

Christ as their unfuiliog portion. an “trave 


pect. As they approach % the ui 
country, from whose bourn no travel 

their faith is invigorated and their joys incre u 
Fearless they stand «on Jordan’s ragged Db: ae : 
With unshaken fortitude they” descend. | E i 
who “is precious” to all © who believe”, suip- 


who are “ miniatering spirits to the: heirs of si 1 “i 
yation,” they reach the “ ponent ba: i 


SAMUEL SHEPARD. ' 319. 


Scenes “transporting and rapturous? rise, to 
their sight, and, with unspeakable joy, ‘they en- 
ter the purchased inheritance. 

ws 3. From what has been said, we learn. that 
every unheliever is in an cetial state. By. the 
voice of inspiration we are assured, that “he 
that believeth not.is condemned already 3? that 
* God. is angry with the wicked every day ;” 
and that “his wrath abideth on them,” Pause, 
then, ungodly man, and consider, for a moment, 
your dangerous condition. You are engaged in 


_abad cause. You must give it up, or perish in 


the contest. “ We unto fie that striveth with 
his Maker |” Sin is a disease of the soul which 
can be healed only by the “balm in Gilead” and 
the, “Physician there.’ This awful malady 
rages. in. your yitals. You are wasting away 
under i its power. . You see, others in the same 
melancholy situation. And yet, in view. of all ' 
the accumulated evidence in support of divine 


truth, you disbelieve! By your sin you wrong 


your own soul. Your life is holden by a very 
precarious tenure, and you, alas ! are . without 
hope. You daily approach destruction, God 
views your ways with awful displeasure. He 
¢hateth all, workers of iniquity.’ “ Who hath 
hardened himself against him and hath. prosper- 

ed?” His holy word condemns you. Your soul, 
sand body, and all your enjoyments are under a 


. curse. “You serve a master who will never re- 


ward you, but with disappointment and anguish. 


Blessed Jesus! thou wast buffeted, scourged, 


“wand. erucified, that sinners might live forever | 
> Without a personal interest in his merits, O sin- 
ner, you have no safety for a moment! How, 


is “then, can you set at defiance divine. authority, 
and turn a deaf ear to all the compassionate calls 


“neds still you might find a’ ' Stronger 


820 ee emt. ha 


nh 0 divine Hidtlce, ‘pHa yo you. pur 

«pardon bought with blood 1 
“ii eross of Christ, for a momer 
‘infinite leve’ you contemn’ 
‘weeps! the falling drop puts’ out’ 
‘sighs - ! the sigh earth’s deep for 
-For'you he weeps. “For you | 
“you now go to the foot of Sinai 
‘thunders roll; could you stand a 
‘infernal pit and listen to the: groans of ? 


return to God, than these could fu i iis bs! T 
love of Jesus. The infinite love 
fested in the scene of mount Caly 


_ fecting, more moving, more aie 


~ 


‘your ‘intemperance, your deba 


the terrors of Srvar or of Hau. 
‘him disarms destfuetion,” and ‘bai 
“barrier between” the soul and’ heave 
‘not the love of Christ restrain you 
obedience? How engaging his 
his grace, and his beanty! ‘Why do 
‘lieve. Time was, perhaps, when you 
kened—was i in some measure, consei 
and ill-desert. If so, you did not he 
knowledge yourself a great sinner. 
doubtless, ready to condemn your 


“worldly-mindedness, © your — 
your impatience, and all that 


But, did’ you not free all, vex tira 

Wwidk” your sin of wubUleer! > You, pro 
‘yourself guilty of'no crime, in rejecting | 
“This sin of sins, styled by a godly man, 
praise has long been in the Leip. 


SAMUEL SHEPARD. 321 


s me sm of a christian land gaye you no distress. 

Here, alas! the awful stupidity of mankind is 
seen, By this sin, they depart “from the living 
God.” Itis this, O sinner, which renders your 
present peace impossible. It charges all your 
guilt on your own head., Your unbelief, is the 
cause of your own destruction. Continue in it 
alittle longer, and your.case is eternally hope- 
less. For, your time is wasting. Death, the 
destroyer, is doing his. work. Soon must the 

_ silver cord be loosed, and the golden bowl be 
broken. Soon must yousink into the dark and 
silent grave, and there become the “prey of 
corruption, and the feast of worms.” 


In that lone land ofdeep despair, 

Wo Sabbath’s heavenly light shall rise ; 
= No God regard your bitter prayer, 

~ Nor Saviour call you to the skies.” 


Be seasonably admonished, therefore, in re- 
gard to the nature, sinfulness, and danger of 
unbelief. Be persuaded, in view of this subject, 
_ tolook forward to those interesting scenes which 
_ are unfolded in the sacred yolume. Contem- 
plate yourself on the pillow of death, or, as en- 

_ tering the dominions of the dead. Yea, let the 
_ vail be withdrawn frem the eternal world. _ Look 
_ .as far as you can along the line of your exist- 
ence, and, from the remotest limit of your 
__promeet look back to this hour, and see what 
you haye tosr by unbelief. You have lost the 
most precious period of your existence. You 
have lostheaven with allits glories! You have 
dost every friend in the universe-of God! Your 
. own conscience must be an eternal tormentor. 
- With no ray of hope, you must sink in sorrows 

" _ which can never end—no, never, while the un- 
H Sage mE Jehovah exists. In view of the 


j Al 


ban ony 


va 


eciare! ik be ehbried to liste’ as” 
~ solemn messages of grace which are- 
_ you from heayen. “ Kiss the Son lest é 
gry, and ye perish from the way, wh 
_ wrath is kindled but a little.” D 
_ yond the power of language to dese 
calamities which are coming upon yor 
- books of divine record must: be 
“now or in another world.. And, a 
. their deeds” God “ will repay’ fury oO 
-saries.”? “Mine eye shall not spare them 
he, “neither will Ihave pity. Though ‘the dig 
into hell, thence shall mine hand th 

though they climb up to heaven, pie g 

X bring. them down: And though they 
selves in the top of Carmel, I will 
. take them out thence ; and though 
- from my sight in the bottom of the 
' will I command the serpent, and he — 
them.” Fly, then, fly to Jesus who 
in mercy. In comparison with an i 
him, what is all which this world hat 


alm Ns 


te. 


‘storm. Fall, instantly, at. We feet, 
in godly sorrow, and say, in all th 
on soul, Jesus, to thee I co 


grace ti elorified i in my halen 
ere sinner, and lie at the foot oft ce ; 


“FINI. 


_ SUBSCRIBERS NAMES. 


[The following are the names of subscribers for this yelume——as about half 
of the Subscription Papers haye not been returned, a more perfect list 
€annot be given. } 
I Re fat of 

@ 


; 

d 4 ‘ 
f , ; ‘ % s 

; _ ..... State of New-Hampshire. | 
Bameiys ; Rev. Josiah Webster—Exeter ; William F. Rowland—Deer= 
field; B omas Simpson—Winchester ; James Jewel. 

; ' th aes t ' 

State of Vermont. | 
Pittsford—Rey. Holland Weeks, 12 cop. Amos Kellogg, Samuel A. 
Gould, Gordon Newel, Ebenezer Drury 2, Calvin Drury, Abraham Drury, 
John Hitchcock, jun. Ithiel Barns, Amasa Wead, Martin Keelcr, Sturges 
Penfield, John Hitchcock 2d, Luke Osgood, Jirel: Barlow, Samuel Fair- 

field, Nathaniel Kingsley, Allen Penfield. 

Orwell—Rey. Mason ‘Knapen, James Burges, Nathaniel Seovil, Luther 
Brown, Isaac Tenny, Henry Bliss, Samuel Brewer, Clark Sanford, Asa , 
Parks, Enoch Martin, Alonson Clark, Jesse Bottum, Nathaniel Bacon, 
«Cyrus Bascom, A. Hammon, Jedediah Griswold, Joe] Dexter, Eli Root. 

Sudbury—Rev. Silas Parsons, Isaac P. Lowe, Candidate, Erastus Par- 
sons—Arandon ; Charles Sullings—Hariferd ; Eicazer Harwood—Poultney s 
Rev. Samuel Leonard— Fairhaven ; Rev. Rufus Cushman—Granville ; Rev. 
‘Ralph Robinson—Tinmouth ; Rev. William Boies 2—Castleton; Rev. Elihu 
Smith—Chittenden ; Allen Beebe—ferico ; Rev. John Dennison—Rutland’> + 
Timothy Boardman 6—Wiiliston; Solomon Millen, Cabot H. Hyde, Milo . 
Cook—Colchester ; Eunice Stanton— Newhaven; Rev, Josiah Hopkins, Hilpa 
Nash—Weybridge ; Rev. Jonathan Hovey—Bridport ; Rev. Increase Graves 

' —Charlotte ; Rey. Truman Baldwin—Vergennes ; Rev. John Hough, Ebenr. 
Huntington—Verrisburgh ; Leander Chamberlin, David Edmond—Satlisbury ~ 
Jacob Linsly, Eliakim Weeks, John M. Weeks, Hannah A. Beach, A. L. 

Fess Hannah Weeks— Middlebury College ; Ehenczer Weeks, Hiram S. 

_ . Johnson, ; oy Le 


* 

: 

‘a ‘ f - 

; Monte: State of New-York. 

: Bloomfield—Iva Seymour 12, Lot Rew 2, Roger Sprague, Thomas 
_~ Sprague, Milana Boughton, NathanielEgleston, Ward Park, Asher Saxton, 
John Fairchild, B. Gardner, Samuel Wright, Mark Adams, George A.. 
» . Adams, Benj. S. Willson, James King, Elijah Bostwick, Nathan Miner, 
John Doud, Silas Egleston, Abraham Beach. i ; 

' New-Hartford—Rey. Samuel F. Snowden, Ebenezer Cock, Leonard 
“Goodrich, Davenport Williams, Joseph Kirkland, Richard Sanger, Samuel 
Egarton, Joseph Butler, Frederick Stanly, Allen Risley, Eliphalet Porter, | 
' Thomas Gaylord, Truman Kellog, Gideon Savage, Simeon Hatch, Jesse 
‘Olmstead, Ashbel Beach, Peter Hull, Josep Allen, William Curtis, Eze- » 
kiel Williams, Kellogg Hurlburt, Uriah Lathrop, Lewis Sherril, Constan- 
tine Seymour, Calvin Trowbridge, Needham Maynard, Joseph Jennings, . 
 Ozias Willcox, Ezekiel Williams, jun. é ‘ 

| Rome; Rev. Moses Gillet 12—Paris ; Rev. Eliphalet Steele 6—Semproni- 
4s; Rey. Royal Phelps, Isaac Andre ws— AZentz ; Silas Crane, John Norris 
 —-Brutus ; Rey. Francis Pomeroy, Jacob Sheldon— Aurelius ; Rev. David 
Higgins, William G. Harknes'—Marcetlus ; Rev. Levi Parsons—Szipio ,. 
» Rey. Hez. N. Woodruff, 6—Beréshire; Rev. Jeremiah Osborn, Joseph 


*. 


i +4 


ey SUBSCRIBERS NAME 


Waldo—Locke ; Rev. Joshua Lane—Genoa ; > Seth Smith, “José y 
Crocker 6—Stineatelas ; Eli Clark— Madison ; Rev Seth end— oe: 
ternuts ; Charles Thorp, ‘Cand date—Franklin; Rev. Joel [Fen i 
Artemas Dean, Candidate, 2—Durham; Rev. ‘Seth Wi Liston ui mes 
Thomas, David Baldwin—Windham ; Rev. Henry B- Stimpson, Jonath 
Beach, Harvey Baldwin—Harpersfield ; Rev. Stephen Fe nn, abs 1 “Brett 
—Sidney : Rev. D. Harrowar—Rensselaerville ; Elisha Mundie é reenw ille 5 
Rey. Beriah Hotchkin—Vernon ; Rev. Calvin Bushnell—Bad/s: m Spa; 
Nathaniel Booth, Daniel Grenall, Asa Allcox, fa 1omas Palmer, A nae 
Carson—Charlion ; Rev. Joseph Sweetman, Alex erg. son, Elis 
John Kirby—Milton ; Asa Kellogg, jun. Alexander Kellogg pce : 
Samuel Mann, William S. Powell, James Bardless, Joh S ¢ 
Jonathan Yates—Aadley ; John W. Taylor—North 
Joel Osbourn, Abraham Van Arnan—Edinburgh ; Tamed 
Philip Powers—Wells ; Rem Remsen, Nicholas. Ww. 
Brown, Ebenezer Durham, Amos Green, Daniel Fish, L oF 
Vanderhoof, Gilbert Vanderhoof, Asher Orsborn--O; Seon 
Salisbury ; Wm. Williams—Spring field ; Samuel | 
James. Carnahan—Canandaigua; William Shepard— 
Erastus Williams—Westmoreland ; James Dean, Tipe a Ez 
Israel] Brainard— Lee ; Luther Miller—Onoxdaga ; Re Pa 
Pompey ;. Andrew. ‘Rawson, William Barnes, Jacob | Johns¢ ; fel 
. Theron. Plumb, Hugh Waller—Otisco; William J. Wilcox ae cE 
' than, Walker, by eg Rev. Elihu Mason—dugu, sta ; ay } 
Nelson ; John Lord—Lebanon ; ;, Abraham Webster Ovid. 3, Williz 
—Smyrna; John, Percival, jun.--Dryden; Stephen jradley- 
Warren Willy 6— Hartwick ; Prince West 6-~Princetown ; Ji 
Warsaw ; Abram W Brown--Rutland; Henry R Seymour-=/ 
~ Rey. John L Christie, Loring Parsons, Jacob Bond, Duncan M” ? 
Joseph Clizbe, Hervey, Bartlett, Samuel Jones, Daniel Stewa 
aléin > Daniel M’Kercher, William Lewis, Jacob Lewis, ‘Fin 
George Thomson, Joseph Mather, Electa Kennady, “Thomas 
Sohnstown ; Daniel M’ Arthur, . Elisha Yale, Reuben a, g 
. James Maclaland, David Davis, Nathan Shepard,. Joseph Hansb Ys, J 
Burr——Lansingburgh ; Rev. Samuel Blatchford, D.D. 2, Asa Burt, 7 i 
Case—— Water Viet; H.V. Cuyler, Peter S. Schuyler, a Sch 
John Schuyler, jun. 

Galway——Polly Stimson, Duncan Wharlen, Jonas Wheeler jan f 
Durkee, Ezra Grenell, Hannah Tichenor, Clark W. Cande ie p 
‘Elizer B, Wagener, Charles Kellogg, Peres Otis, Thurston Wide 1 
miah Mosher, Thomas Topping, jun. Silas Foster, David 
Wagener, Jamés Hays, John Blair, Joannah Choon, | Rehecda 
Stone, Benjamin Wright, Philo Dauchy, Israel Phelps, jun. ae 
Earl,Stimson, John Watterson, Jolin Tozer, Thomas Moon, Eleaze er 
Joseph Pinney, Israel Phelps, Benjamin Scovil, ‘David Turrel, I Day vid 
be, Eli Smith, Martin Cook, Jason Millard, Pettit Smith,” -y ‘Stark. 
wather, John Pettit, Charles Gordon, John Dean, Isaac. Ful 
Rider, John Sandford, William Anderson, Marthe wanes rin e) 
Jeduthan Eaton, Rev. Noah M, Wells, Justus rris,_ : 
James Welch, Uriah Smith, Lewis Higby, ‘Matthew St. Join : 
vison. eS iy 

Canaan--Uriah Tee da, Kiidbese Kingsley, - spt Ohmi ez K 
Tde, jun- Augustus Allen, William B. Hurd, William'L. ae i lian 


NL ee 


Lusk, | Martin Kelcy, Uriah St. n, Timothy Townsend fi sue . 
soll, Samuel A. Curtis, Nathan 4 Hiting, Truman * Leaveavontti ap 
Buel, Daniel Warner, James. Uamilton, Aaron Parsons, Jason 7 nes, 


Elijah Bostwick, jan. Daniel W. Bostwick, ' Roger Janes, iS a “igpe a 
Jolin Hamilton, 7 homes Crosb sby, Mary Patterson. 
oe 


it ie. 
SUBSCRIBERS NAMES. 2 


State of Massachusetts. 


" Lanesborough—Rey. Daniel Collins 22, Polly Griswold-—Pittsfield; Rev. 
THomas Punderson, J. & R. Warriner 2, Milo Smith, Israel ‘Peck, Wells 
Fowler, Eli Moody—Richmond ; Calvin Kendell, Elizabeth G. Bates, Mar- 
tin Grifting—Windser ; Rev. Gordon Dorrance ‘62 Hinedale'; ; Rev. Caleb 
Knight, Ichabod Emmons, Nathaniel Chaplin---Chester ; Abel Dewey, jun. 
Spencer Clark---Blandford ; Alonson Knox 2, Levi Gibbs---Barnstable ; 
James Allyn---Sandwich ; Rev. Jonathan Burr 4, Peter Nye, Wm.. Fessen- 
den, Lucy Allen, Josiah Fish, Susannah Fish, Nabby Percival---Worcester ; 
Rev. Samuel Austin, D. D. QA---Middlefield ; ‘David Mack 12, David Mack, | 
jun. Sayoud Kelsa 6, Jonathan Nash, Zachariah Field, Elisha Mack--s 
Washington ; Jesse Ladd, jun---Sandisfield; Harvey Manly, Hiram Crutten- 
den--- Lenox ; ; Rev. ‘Samuel Shepard 4, William Walker, Barzillai Sherman 
Leathcaton. ; ; Rev. Vinson Gould---Monigomery ; ; Martin Root, Duniel 
Barret, Moses Hatch, Gamaliel Kings.---Otis ; Seth P. Kingsley, Abigail 


Cook, Samuel Pelton, Benjamin Barber, Eliza Marcy, Sarah H. Lawton, 


Esther Case, Smith Marcy, James D’Wolf---Tolland ; Rey. Roger Harrison, 
Warren Gates, William Freeman, Wm. Twining, Eleazer Twining, Judah 
Twining, Cephas Mills, Gaius Marshall, William Moore, Marvin Moore, 
jun. Perez Marshall, jun. Alien Bidwell---Tyringkam ; ; Ezra Benton, Asa 
Markham, jun. John Bentley, Josiah Brewer 2, Samuel’Tibbals, jun. Josi- 
ah Hale, Esther Hale, Joseph Chapin--- Alford : Barzillai Brown---West- 
Stockbridge ; ; Rey. Joseph Edwards, Joseph Bloss, Samuel Knight, William 
Dryer, Thomas Reed, Edward Munson, Sarah Barns, Abia Brown---Savoy 5 
Cheney Taft. 

Stackbridge—Rev. Ephraim G. Swift 6, Henry Brown, 
William Brown, William Bishop, Levi H. Perry, Edward 
P. Seymour, George Whitney, Stephen James, Oliver Par- 
tridge, Jared Curtis, Louis Dwight, Elisha Bradley 9, Samuel 
Churchill, Samuel Jones, Horatio Jones, Mary Jones, Jesse 
Bliss, William Bliss, Harvy Sadd, Erastus Sergeant, Nathan- 
iel Seymour, Stephen Willard, Sylvia Wiilard, Phineas Pease, 
Tsaac ‘Thompson, Mary Kingsley: Cyrus Williams, Asahel 


‘Byington, Calvin Dewey, Asahel Dewey, Daniel Fairchilds, 


Lee—Nathan Dillingham, Alva Curtis, Augustus Collins, 
Oliver Kellogg 2, Elijah Peet, Richard Brush, Richard Ham- 
blin, David Hatet Elisha Freeman, Reuben Barlow, John B. 
Perry, Hubbard Bartlett, Isaac Comstock, Nath. Backua, B. 


~ Adams, Seth Handy, John Crosby, jun. Ebenezer West, 


Timothy Thatcher, B. G. Osborn, Ransom Hinman, James 
Whiton, Asahe! Foot, Alvan Foot, Abner Taylor, Peleg 
Barlow Luke Gates, Randal Wilcox, Benjamin Hinckley, 
Walley Backus, Joseph Whiton, Samia Church, Cyrus Yale, 
Mandley Whiton, Levi Nye. 

Becket—John F, Kingsley, Asa Baird, Rare Nichols, . 
Abigail Bowen, Mary S. Bowen, David Wadsworth, Martin 


Kingsley, John Scott, “George Thomas, Ebenezer Pattison, 


Oliver Brewster 6, Rev. Joseph L. Mills, James Rudd, Jabez 
Wadsworth, Bille Messenger, Abel Dew ey, Elisha Adams, 
Sarah Kingsley, Joseph Higley; jan. Henry Vieis, june Isaiah 
minaret Sloan Singsley, Nehemiah White, Gordon Spencety. 


Gry te SUBSCRIBERS sn 


Gaius Carter, Amos Kingsley, Vassel Whitey James Bird . } 
jun. Timothy Case, jun. bs 
New- Mar lborough—Rev. Jacob. Catlin e, “Edy - Warren, 
James Sheldon, Elias Taylor, Orson Smith, Wm. F P. Stevens, 
Elijah Sheldon, David Tracy, Zenas Wheelet, Mark Har s! 
Elisha Shepard, Isaac Turner, Edward Stevens, Asa Sheld 
Edmund C, Peet, James Thorp, Benjamin Wheeler, fephien 
Powell, Charles Wright, Amos King, Anna’ Taylor, John D. : 
Taylor, Ezra Birchard, John Powel, Nathaniel ‘Bird, ‘Daniel 
Hugg. wi 1 : 
Great-Barring ton—Rev. Elijah Wheeler, Garces 
James Humphrey, Abigail Nash, Moses Hopkins, § 
ter, Roswell Dewey, Timothy Turner, Jabez Turner. 
Andruss, D. & I. Leavenworth, Osee Bancref, John 'W 
Elijah Slater, Elias Arnold. vif i ae Ie iis 


i 


ie cee ee 
Aa ~ State of Conivéoutiaen ‘iit ila ® 
- New-Haven—Beers & Howe 6, Adonijah Kingsley, Sally We 
M. Howe, Jonathan Eastman. BD SIP EEREE i. 
Yale College—Rev. Timothy — Dwight, D. . . 
President, Samuel I. Hitchcock, Tutor, John D i” owler, 
John M. Weed, Elisha Mitchell, Ephraim Williams,” athan-— 
jel B. Smith, Charles Hawley, ‘James D. Johnson, — by — 
F, Davies, Tomas D. Frost, John A. Stevens, Nort Bull, 
James B. Brinsmade, Joseph W.» Hand, Russell A Ane 
Janes: Morris, Elihu W. Baldwin, Fiedavick W. Backus iy 
filliam Cone, Ebenezer Brown, Jas. L. Stark, Teedcioe % 
Norton, John M. Woolsey, Truman Smith, Fees tak 
Elias Cornelius, Samuel Weed, Thomas Devereux, « 
C. Shelden, George Devereux, George Payson, “Head = 
Barstow, Moses C. Cantine, Matthew R.- foe grt 
Bristoll, Abraham Dixon, John Crukshanks, Jer. Van Ff 
-gelaer, David B. Douglas, Nathan S, Read, Richard Hubbe 
Thomas $. Wickes, Archibald G. Anderson, Josiah ‘Spald 
Aaron Arms, Milo North, Jonathan A. Welch, Georg re Al 
Gideon J. Millis, Denison instead) Wathdnieh "Ate ,B : 
Fenn, Ambrose Eggleston, Elijah Baldwin, — ‘William ¥V whe 
Boardman, Ezra L. Hommedieu. 1 NEG Sees ne. . 

Norfolk— Louisa’ Pettibone, LouisaB. Bradley, ches i; mith, 4 
ames Rice, Daniel Roys, Uriah Brown, Reuben Br ‘ 
Philemon Gaylord, Allen S- ‘Holt, Joseph Battell, Cor tan ee 

Mills. ee 
Goshen——M aria Norton, Lewis M. Reioi: Sawslel hort % 
Birdsey Norton, William Stanly, Jesse Stanlys a BA Thom- > 
son, ‘Augustus ‘Thomson, ‘Rev. Joseph Harvey, ' Saphrona_ 
_ Roberts, both bs ial doe Orsbourn, Samuel Chapen, id 


Ae Biot aay Pe TNS A 


4 


SUBSCRIBERS NAMES. 38 


Rufus Baldwin, Isaac Baldwin, Harriet P. Osborn, Sally Par- 
mele, Olive Lucas, Jonathan Buel, Nat. S. Parmele, Allen 
Lucas, Dudley Henderson. 

_ New- Hartford—Rev. Amasa Jerome, John Brown, Tho. 
C. Brinsmacde, Elizur Curtis, Isaac Watson, Nath. Barnes, 

oseph Loomis, William Cook, Jonathan Marsh, Isaac Steele, 
rs Steele, Horace Kellogg, Mabel Kellogg, Mary Kellogg, 

Abraham Kellogg, jun. Luman Catlin, Mary Adams, Pluto 
King, William G, Williams, Seth Spencer, Elisha Case, 
Martin Driggs, John Marsh, Stephen Pitkin, Margarette 
Goodwin, Ira Benham, Andrew Abernethy, Asa Goodwin, 
Nehemiah Andrus, Roger Mills, Joseph Wells, Aaron Aus- 
‘tin, Elijah Strong,jun. 

Torrington—Giles Ward, Abijah Barber, John Beach, 

Willard Hodges, Samuel R. Hickcox, Asa Dutton, Miles 
Beach, E. & A. Hinsdale, Erastus Hodges, Phinehas Crane. 
Elisha Loomis, Timothy Egleston, Elijah Cowles, Elijah 
ALyman, Harvy Palmer, Nathan Gillet, Abel Bunnel, Porter 
Bissell, Grey Wolcott, William Marsh, James O. Poner. 

Southington—Rey. William Robinson, Eli Barns, Ezra 
Carter, Solomon Case, R. & T. Hart, Martin Potter, Barna-. 
bas Powers, Pomroy Newell, Isaac Newell, Daniel Carter, 

Allen Clark, John Carter, jun. Andrew Woodruff, Isaac 
Catlin 6. : 

» Torringford—Rev. Samuel J. Mills, Urania. Battel, Lu- 
cretius Bissell, John Cook, jun. Ebenezer Miller, Ebenezer 
Miller, jun. Thaddeus Griswold, Margaret T. Gaylord, 
Nathaniel Smith. 

1 Woodbury—Revs Worthington Wright, Benj. Judson, jun. 

Thaddeus Miner, Wheeler Kertland, Scovil Hinman 3, Wil- 
liam A. Bronson, James Judson, Daniel Huntington, Charles 
B. Phelps. : X 

Litchfield—Tapping Reeve, James Morris, Erastus Hills, 
Obadiah Willcox, John Baldwin, Phineas R. Emmons, Henry 
Sanford, Elizabeth Camp, Morris Woodruff.—Bethlem: Rev. 
Azel Backus, D. D. 2, James Frisbie, Sarah M. Peet— 
Warren ; Rev. Peter Starr.—New-Miiford; Rev. Andrew 
Eliot—Southéury ; Rev. Bennet Tyler 2, Adam Hinman— 

_ Washington ; Rev. Samuel Whittlesey—Plymouth ; Jacob 
~Hemingway, Warren Mitchel—Aarwinton ; Abner. Barber— 
Barkhamsted ; Thomas Lee—Roxbury ; Zephaniah Swift 
Salisbury ; Elijah Stanton 6, Samuel Lee—Berlin; John 
Smalley 15, Moses D. Seymour—Cornwall; Susan Palmer, 
John Calhoon—Durham ; David Smith 6—Woodbridee ; 

Theron Norton—Winchester ; Elizur Hinsdale—Farmington 5 
4 Ziba Cowles, Ursula Porter, Lemuel Cowles, Wales S. Porter 
er —Bristol: Noah Byington, Hannah Mix—Canton ; Roswell 


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Barns—Watertown ; James Skilton—Zast-Haddam; Daniel 
Harvey—Burlington ; Simeon Hart, Fitch Coy, Abner Per- 
kins, Zebulon Frisbie, Ozias Case, Cornelius Cornwell, William 
Marks, Samuel, Brockway, Elizabeth Curtis, Hannah Tread- 
well, Elijah Flewer,Ira Bronson, Thomas Lowry, Dan 
Peck—Colebrook ; Rev. Chauncey Lee, Betsy Rockwell, Eli- 
jah Grant. a ccet a 


State of Ohio. 
Ashtabula—Rev. Joseph Badger 20, 


/ 
Errata.--Page 83, 6th line from bottom, for “ we can see mo reason,?? 
gead, We can see a reason why, &c. 
Page 310, 6th line from bottom, for puritive, read punitive: 
Page 320, 17th line from bottom, for restrain, read constrain. 


Demco 38-297 


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